Vindication of the Book Some Gospel-Truths Opened, To the reader 2

Vindication of the Book Some Gospel-Truths Opened · To the reader 2

TO THE READER.

SInce it hath pleaſed the Lord to work in my ſoul by his holy Spirit, and hath tranſlated me in ſome meaſure from darkneſſe to light, I have ſeen and heard, that ſuch things have been done by thoſe who did once pretend themſelves to be the ſervants of Jeſus Chriſt, that it hath made me marvel: Partly, while I have beheld the vile converſation of ſome, and alſo the ſeeming legal-holineſſe of others, together with their damnable doctrine; which have, notwithſtanding their profeſſions, made ſhipwrack of the Faith, both to themſelves, and their followers. I having had ſome in-ſight into ſuch things as theſe, was provoked to publiſh a ſmall treatiſe touching the fundamentals of Religion, ſuppoſing that God might adde his bleſſing thereto, both for the eſtabliſhing of ſome, and the convincing of others; which things I doubt not but they have been accompliſhed; and will be ſtill more and more. But as it was in former daies, ſo it is now: That is, ſome in all former ages have been on foot in the world, ready to oppoſe the truth: So it is now, there are certain men newly ſtart up in our daies, called Quakers, who have ſet themſelves againſt the truth of our Lord Jeſus Chriſt, and do in very deed deny, that ſalvation was then obteined by him, when he did hang on the Croſſe without Jeruſalems gate. Now theſe men do pretend, that they do verily and truly profeſſe the Lord Jeſus Chriſt; but when it comes to the trial, and their principles be throughly weighed, the beſt that they do, is to take one truth, and corrupt it, that they may thereby fight more ſtoutly againſt another. As for inſtance: They will own that ſalvation was obtained by Chriſt, this is truth, that ſalvation was obtained by Chriſt, but come cloſe to the thing, and you will finde, that they corrupt the word, and onelyonly mean thus much, That ſalvation is wrought out by Chriſt as he is within; and by it (though not warranted by the Scripture) they will fight againſt the truth: Namely, that ſalvation was obteined for ſinners, by the man that did hang on the Croſſe on mount Calvary, between two thievs, called Jeſus Chriſt. I ſay, by what he did then for ſinners in his own perſon, or bodie, which he took from the Virgin Mary, according to the Word of God.

Secondly, they will own the doctrine of Chriſt within. This is truth, that Chriſt is within his Saints: But this doctrine they will take to fight againſt the doctrine of Chriſt without, Aſcended from his Diſciples into heaven, by whom ſalvation was obtained, neither is there ſalvation in any other, Act. 4.12.

3. They will own the Reſurrection of the Saints, but their meaning is onelyonly thus much, That the Saints are raiſed from the ſtate of nature to a ſtate of grace, and herewith they will ſight againſt this truth; Namely, the reſurrection of the bodies of Saints out of their graves, into which they were laid, ſome thouſands, ſome hundreds of Years before. And if they do ſay, they do own the Reſurrection of the Saints out of their graves, they do mean out of the grave of ſin onelyonly, and nothing elſe.

Theſe things I am an ear witneſſe to.4. They will ſay, they do own the ſecond coming of Christ to judg the world; but ſearch them to the bottom, and you will finde them onelyonly to own him in his coming in Spirit, within, in oppoſition to the glorious coming of the Lord Jeſus, the ſon of Mary, from heaven in the clouds, with all his mighty Angels, to raiſe the dead, and bring them to judgment, according to the Scripture. And ſo for the the Interceſſion of Chriſt, and the truth… of the Goſpel, they onelyonly own them to be within; in oppoſition to the glorious interceſſion, and mediation of the man Chriſt Jeſus in his own perſon without, now in the preſence of his Father, between us and him, pleading and making interceſſion for his children. Theſe things, together with ma… more, I might mention, but now I forbear, knowing that none ſha… be loſt, nor altogether carried away by them, nor any Hereticks, but the ſons of perdition. Now that they might the better make their doctrine take place in the hearers, they endeavour to make a fair ſhew in the fleſh, that thereby they might now, as did their fathers in time paſt, compell and conſtraine them who are not hy the Lord's right hand planted into the truth of Jeſus, to follow their covered errors, as it is written, Galath. 6.12. For as many as deſire to make a fair ſhew in the fleſh. That is, according to the workes of the Law; do with good words, and fair ſpeeches, deceive the hearts of the ſimple. Rom. 16.18. And indeed it doth clearly appeare, that thoſe that are carried away, are ſuch as are not able to diſcerne between fair ſpeeches declared by hereticks, and ſound Doctrine declared by the ſimple-hearted ſervants of Jeſus.

2^ly Now I ſhall lay down ſeverall grounds, not onelyonly why errors are broached in the World; but alſo, why ſo many are carried away with them.

1. One ground, why ſo many errours do from time to time come into the world is, becauſe, thoſe that are not indeed of the planting of the Lord's right hand, might be rooted out. Mat. 15.13. Now theſe are many times carried away by deceivable doctrines: And truly in this our God hath both a care of his own glory, and of his Churches welfare. For fi…st, ſhould they not be ſwept away by ſome hereſie or other, there might be great diſhonour brought to his name by their continuing among his people: And ſecondly, that he might take away ſuch grievances as ſuch may bring, had they continued ſtill in the ſociety of his children.

2. Another ground why the Lord doth ſuffer ſuch errours to come into the World is, becauſe, thoſe that are Chriſtians indeed, might be approved and appear. 1 Cor. 11.19. For there must be hereſies among you, that th…ſe that are approved may be made manifeſt. Should not the Lord goe this way to worke (ſometimes) there would be many that would make people beleeve that they are Chriſtians, and yet are not. And again that he might make it appe…r, that though there be heretickes, yet he hath a people, inabled by his Spirit, to contradict, and oppoſe them, and plead to the truth of our Lord Jeſus Chriſt, and his glorious Goſpell againſt them.

3. Another ground why the Lord doth ſuffer, yea, even ſend deluſions among the people, is, That thoſe who were ſo idle and ſlothfull, as not to ſeek after the Lord Jeſus Chriſt in ſincerity, might be taken away, and violently poſſeſſed with errour, and be made to run greedily after the ſame; That they might ſmart the more for their neglect of the truth. For alwaies, thoſe who were lazy in ſeeking after the truth when it was profered, and afterward haſty after the Doctrine of Divels, when that is declared to them, ſhall be ſure to have their latter behavi…ur to ri…e up in judgment againſt them, in that when the truth was profered to them they were Idle and did not receive it, and yet when deluſion did profer it ſelfe, they were induſtrious, and labouring. Now mark, that they all might be damned who beleeved not the truth, but had pleaſure in unrighteouſneſſe: becauſe they received not the truth in the love of it, that they might be ſaved. And for this cauſe God ſhall ſend them ſtrong deluſions, that they might beleeve a lye, and be damned. 2 Theſ. 2. ver. 10, 11, 12.

Now in the ſecond place, why ſo many are ſo eaſily carried away with errours in this day: The grounds are theſe …at follow.

1. Becauſe men count it enough to be profeſſors of the truth, without ſeeking to be poſſeſſors of the ſame. Now becauſe men are but onelyonly profeſſors of the truth, not having it in their hearts in reality, they are carryed away with an errour, if it come in never ſo little power more then the truth they profeſſe. And this is the reaſon why ſo many are carried away with the errours that are broached in theſe daies; becauſe they have not indeed received the Lord Jeſus by the Revelation of the Spirit, and with power, but by the relation of others only: and ſo having no other witneſſe to ſet them down withall, but the hiſtory of the Word, and the relation of others concerning the truthes conteyned therein, (though the knowledge of the truth this way ſhall abundantly aggravate their damnation) yet they having not had the Spirit of the Lord to confirme theſe things effectually unto them, they are carried away with deluſions.

2. Another reaſon why ſo many are carried away with deluſions, is, thoſe differences that are among the Children of God about ſmaller matters. O friends! how is the hand of the enemy ſtrengthened by our carnality; while one ſaith, I am of Paul; and another, I am of Apollo; many apoor ſoule is carried away with deluſion. And why ſo? They are not ſatified that this is the truth, becauſe the Children are at disfference among themſelves, about ſome outward things. And againe, it makes thoſe that are not ſo deſperatly poſſeſſed with a ſpirit of deluſion, as are others, but are meere morall men, I ſay it makes them to ſay within themſelves, and one to another; There are ſo many ſects and judgments in the World, that we cannot tell which way to take. And therefore you that have the ſpirit, pray that theſe things may ceaſe, leaſt you bluſh for your folly, at the appearing of Jeſus our Lord.

3. The pride, covetouſneſſe, and impiety of hypocrites, and carnall profeſſors, are great ſtumbling-blocks to the poore World: And the cauſe why many at this day do drink down ſo greedily a deluding Doctrine, and eſpecially if it come with a garment of pretended holineſſe: But as for theſe, they ſhall go to their place in their time, with the curſe of the Almighty pow ed out upon them, for their caſting of stumbling-blocks before the ſimple by their looſe converſations, if they do not haſtily repent of their wickedneſſe, and cloſe in reality with our bleſſed Lord Jeſus.

4. Another reaſon why deluſions do ſo eaſily take place in the hearts of the ignorant, is, becauſe thoſe that pretend to be their teachers, do behave themſelves ſo baſely among them. And indeed I may ſay of theſe, as our Lord ſaid of the Phariſees in an other caſe, All the blood of the ignorant, from the beginning of the World, ſhall be laid to the charge of this generation. They that pretend they are ſent of the Lord, and come, ſaying, Thus ſaith the Lord; Wee are the ſervants of the Lord, our commiſſion is from the Lord (by ſucceſſion) and the like. I ſay, theſe pretending themſelves to be the preachers of truth, (but are not) do by their looſe converſation, render the Doctrine of God, and his Son Jeſus Chriſt, (by whom the ſaints are ſaved) contemptible, and do give the adverſary mighty encouragement, to crie out againſt the truths of our Lord Jeſus Chriſt, becauſe of their wicked walking. Now ſhall not his ſoule be avenged on ſuch a Nation as this, who pretend to be teachers of the people in goodneſſe, when as for the moſt pa…t of them they are the men, that at this day do ſo harden their hearers in their ſins, by giving them, even their hearers ſuch ill examples, that none goeth beyond them for impiety. As for example; Would a Pariſhioner learne to be proud? hee or ſhee n…ed look no further then to the Prieſt, his wife and family; for there is a notable pattern before them. Would the people learne to be wanton? they may alſo ſee a patterne among their Teachers. Would they learne to be Drunkards? they may alſo have that from ſome of their Miniſters; for indeed they are Miniſters in this, to miniſter ill example to their Congregations. Again, would the people learne to be covetous, they need but look to their Miniſter, and they ſhall have a lively, or rather a deadly reſemblance ſet before them, in both riding and running after great Benefices, and Parſ…nages by night and by day. Nay they among themſelves will ſcramble for the ſame. I have ſeen, That ſo ſoon as a man hath but departed from his Benefice as he calls it, either by death or out of covetouſneſſe of a bigger, we have had one Prieſt from this Town, and another from that, ſo run, for theſe tithe-cocks and handfulls of Barley, as if it were their proper Trade, and calling, to hunt after the ſame. O wonderfull impiety,Ezek. 13. read that whole Chapter, and you will find it as it was a looking glaſſe by which thou mayeſt notably ſee them with their marks and diſcoveries,Ezek 13 and ungodlineſs! are you not aſhamed of your doings? If you ſay no. It is (perhaps) becauſe you are given over of God to a reprobate mind. Read Rom. 1. towards the end. As it was with them, ſo (it is to be feared) it is with many of you, who knowing the judgments of God, that they who do ſuch things are worthy of death, not onelyonly do the ſame, but have (as I may ſo ſay) pleaſure alſo in them that doe them. And now you that pretend to be the teachers of the people in verity and truth, though we know that ſome of you are not: Is it a ſmall thing with you, to ſet them you ſay are your flock ſuch an example as this. Were ever the Phariſees ſo prophane; to whom Chriſt ſaid, Ye vipers, how canye eſcape the damnation of hell? doth not the ground groan under you? ſurely, it will fauour you no more then it favoured your fore-runners. Certainly the wrath of God lyes heavie at your doores, it is but a very little while, and your recompence ſhall be upon your owne head. And as for you that are indeed of God among them, though not of them; Separate your ſelves: why ſhould the righteous partake of the ſame plagues with the wicked? O ye children of the harlot! I cannot well tell how to have done with you, your ſtain is ſo odious, and you are ſo ſenſleſs, as appears by your practices But I ſhall at this time forbear, having in ſome meaſure diſcharged my conſcience according to the truth againſt you; hoping if God do give me opportunitie, and a fair call, that I ſhall a ſecond time in this world give teſtimony againſt your filthy converſations, though now I ſhall ſay no more, onelyonly thus much; Be aſhamed of your earthly-mindedneſſe, if you can; and be converted, or elſe you ſhall never be healed.

Here might I alſo aggravate your ſin by its ſeveral circumſtances, but I ſhall rather forbear; ſuppoſing that you may entertain wrong and harſh thoughts of me, though I have ſpoken the truth; therefore I ſhall at this time rather keep ſilence, and wiſh you to amend, then to rake in your ſoars; for thereby would your ſtink go more abroad in the world. Therefore I ſay, I forbear. And now to the Reader; I beſeech thee to have a care of thy ſoul, and look well to the welfare of it: And that you may do ſo, have a care what doctrine it is that thou receiveſt. Be not contented untill thou indeed and in truth, in the light of the Spirit of Chriſt, ſee thy ſins waſhed away in the blood of that Lamb, who did offer up himſelf a ranſom on the Croſſe on mount Calvary for the ſins of thy ſoul and body, together with the reſt of the Saints of God. And let not the legall holineſs of the one, nor the looſe prophane converſation of the other, beat thee off from purſuing after the truths of Jeſus, as the truth is in Jeſus, (and ſo laid down in this my diſcourſe) Neither let the plauſibleneſſe of the other beguile thy ſimple heart. And now to you that are carried away with the deluſions at this day broached in the World, by the inſtruments of Satan; and that after a profeſſion of the truth, I ſay to you, turne againe, (if you can) peradventure there may be hope, and that you may eſcape that wrath which juſtly you have deſerved: But if you ſhall ſtill refuſe the Lord that ſpeakes now from heaven in mercy to you, you ſhall not hereafter eſcape the Lord, that in his owne time will ſpeake to you in his wrath, and vexe you in his ſore diſpleaſure.

And now a few words to you that have indeed cloſed in with the Lord Jeſus Chriſt, the Son of Mary, and they are theſe that follow. Firſt, he of good cheer, all your ſins are forgiven you for his name ſake. 1 John. 2.12.

2. Know, he that hath begun the good work of his grace in you, will perfect it, even to the ſecond coming of our Lord Jeſus Chriſt. Phil. 1.6.

3. Know that though your Lord Jeſus, who is in you by his ſpirit, be abſent from you t…uching his bodily preſence, yet he is not forgetfull of you, but is preparing a place for you. Jo. 14.1. 2, 3.

4. Conſider, That he is alſo at this very preſent, in his very perſon in the preſence of his Father now in the heavens praying, and making interceſſion for you, that you may be brought ſafe to glory. Heb. 7.25. Father, I will (ſaith he) that thoſe that thou haſt given me, may be where I am, that they may behold my glory. John. 17.25.

5. Know alſo, that he hath overcome in his own perſon (when he was in the World) Devill, Death, Sin, Hell, the curſe of the Law, the power of the Grave, and all other evills, in the body of his fleſh for you. Heb. 2.14.

6. Beleeve alſo, that while you are in the World, all things ſhall fall out for your good at the end, whether they be Temptations, Doctrines of Devils, workings of corruptions, all things ſhall fall cut for your good, who love our pretious Lord Jeſus Rom. 8.28.

7. Be aſſured, that all your enemies ſhall very ſuddenly be under your feet, even Satan and all. Rom. 16.20.

8. Conſider; That there ſhall no temptation befall you in the days of your pilgrimage but God will enable you to bear it; I, and make away alſo for you to eſcape the deſtroying danger of it. 1 Cor. 10.13.

9. When the time of your diſſolution ſhall come, your Jeſus will deal with you, as he did with Bleſſed Lazarus, that is, he will ſend his Angels to fetch your ſoules away to glory, Luke, 16.23.

10. Beleeve alſo, and know aſſuredly, that at the laſt day, he wil alſo raiſe your bodyes out of their graves, and make them alſo for ever veſſels of his glory Rom. 8.23 compar'd with Joh. 5.28. 1 Theſ 4.14.15, 16, 17, 18.

11. And laſtly, conſider, That though now by the world, and hereticks, you be counted as not worth the looking after: Yet you have your day a comming, when as the Dives's of this and all other ages, would be glad if they might have but the least favour from you, one drop of cold water on the tip of your fingers. O you Deſpiſed begging Lazarus's (as in Luk. 16.24.) For the world, for all their ſtoutneſſe, muſt be forced to come to judgment, before your Lord and you. 1 Cor. 6.23. This honour have all his Saints. Pſal. 149.

Now ſeeing that theſe things be ſo, I beſeech you by (thoſe) the mercies of God, that you do give up your bodies, as hands, tongue, ſtrength, health; wealth, and all that you have and are, to the ſervice of God, your God. Rom. 12.1.

2. Let your moderation in every thing be knowne to all men, (for) the Lord is at hand. Phil. 4.5.

3. Study to walk as like the Lord Jeſus Chriſt, as ever you can for for your lives. Mat. 11.29.

4. Let that you ſtrive for, be the faith of the Goſpell of your precious Lord Jeſus. Phil. 1.27. And not any earthly advantages.

5. Let your converſation be as becometh the Goſpell. Phil. 27.

6. Let your hearts be alwaies in heaven, where our Lord Jeſus is. Col. 3.1, 2, 3.

7. Forbeare and forgive one another, in love, and with all your hearts, as God for Chriſt ſake hath forgiven you. Eph. 5.2.

8. Let your light ſo ſhine before men, that they may ſee your good works and glorifie your Father which is in heaven. Mat. 5.16.

9. You are the Salt of the earth, have a care you looſe not your ſavour. Mat. 5.13.

10. Be forward to diſtribute to thoſe that are in want, for this is well-pleaſing to your most glorious loving Father. Heb. 13.16.

11. Learn all one of another the things that are good, for this is the command of God, and alſo commendable in Saints, Phil. 3. ver. 17.

12. And laſtly, O Brethren! conſider what the Lord hath done for you; hee hath bought you, and paid for you with his blood, and he doth now alſo make it his buſineſſe to pray for your ſafe conduct to glory, Heb. 7.25. He hath delivered you from thoſe that would have been your ruine, and hath promiſed to you everlaſting life. Let the love of Chriſt conſtrain you, let the love of God win upon your ſouls. What! he that ſpared not his own Son, but delivered him up for us all: How ſhall he not with him freely give us all things. Hold out my brethren, hold out, for you have but a little while to run: Hold faſt unto the death, and Chriſt will give you a crown of life, Revel. 2.10. Farewel, dear brethren; The mighty God of Jacob preſerve and deliver you from every evil work; and all the daies of our pilgrimage let us pray one for another, that our God would count us worthie of this rich and glorious calling, and fulfil all the good pleaſure of his goodneſſe, and the work of Faith with power, to whom be glory now and ever.

And now Reader, before I make and end of this diſcourſe, I think it meet to let thee underſtand, that though there hath been a Book put forth by Edward Borrough, in ſeeming oppoſition to that of mine called, Some Goſpel-Truths opened according to the Scripture. Yet the ſubſtance of my diſcourſ then publiſhed by me, ſtandeth uncontrouled by Scripture, as from him or others. I do not ſay, he doth not wrangle with them, but I ſay, he doth not by any one plain Scripture contradict them.

As for inſtance: The Firſt great thing that I do hold forth in that diſcourſe, is this; That that Babe that was born of the Virgin Mary, and that at that time did give ſatisfaction for ſin, was the very Chriſt of GOD, and not a type of any thing afterward to be revealed for the obteining redemption for ſinners within them. Which thing my Adverſary can find no ground in Scripture to build an oppoſition vponupon, ſee his Book, page 12. but is forced to confeſſe it in word, though he do deny the very ſame in doctrine, ſee his Book p. 29. at his ſixth Quaerie. And p. 27. where in anſwer to this queſtion of mine; Why did the man Chriſt hang on the Croſſe on mount Calvarie? All the anſwer he gives, is this; Becauſe they wickedly judged him to be a blaſphemer; and as in their account (ſaith he) he died as an evil doer. And this is all the ground he giveih: See his Anſwer to my ſecond Quaerie in this my book, taken word for word as he laid them down.

2. The next thing I do prove in that book is, That that light which every one hath is not the ſpirit of Chriſt; becauſe the Scripture ſaith, ſome have it not, Jude 19. But Edward Borrough ſaith, it is given to every one, p. 18. of his Booke: and he ſaith, they have it within them too, p. 26 of his Book, in anſwer to my firſt queſtion, though he have no Scripture to confirm the ſame, as I have had to contradict it. See his book.

3. The next thing I prove, is, That Jeſus Chriſt did fulfill the Law in his own perſon without us for juſtification, and that his blood then ſhed, hath waſhed away the ſins of the children of God, as aforeſaid. Which thing he would oppoſe, but finds no footing for his diſcourſe. See his book, p. 12. where he ſaith, the Law is not fulfilled (Read the latter end of that page) contrary to Scripture, Col. 2.14. Rom. 10 4. which ſaith, He did fulfill all the Law for juſtification for every one that believeth. Another thing I prove in that book is, That Chriſt is aſcended into that heaven without, above the clouds and ſtars; and that I prove by eight ſeveral Scripture demonſtrations, of which not one is confuted by Scripture, though ſecretly in his book ſmitten againſt. Read his whole book.

4. The next thing I prove, is, That the ſame Jeſus that was born of Mary, laid in the manger, who is the Saviour, is at this day making interceſſion in that bodie he then took of Mary; which thing alſo is not confuted by him, by the Scripture; though cunningly ſmitten againſt in his diſcourſe, where he ſaith, It is onelyonly neceſſary to ſalvation to preach Christ within, laying aſide all that Chriſt did when he was in his own perſon in the world. See p. 29 of his Book, Qu. 6.

5. Another truth I prove, is, That the very ſame Jeſus that was born of Mary, that very man (that was alſo hanged on the Croſſe) will come the ſecond time, and that ſhall be to ſave his children, and to Judge the world at the laſt day, that great day of Judgment. And though they will not own, that he ſhall ſo come as he went away, which was a very man without; yet they could not at all by the Scripture contradict it. But the very ſumme of his diſcourſe is a wrangling with the thing laid down, as a Dog with a bone; but hath not, nor cannot by Scripture overcome the ſame. This have I written, that the Reader into whoſe hand this book may come, may have the more certain information concerning the things before publiſhed by me, and alſo concerning the oppoſition made againſt them by the Adverſarie. And here, becauſe I am loath to be too tedious, I do conclude, and deſire thy praiers to God for me (if thou be a Chriſtian) that I may not onelyonly be preſerved to the end, in the faith of Jeſus, but that God would enable mee to bee an earneſt contender for the ſame, even to the laſt; and reſt,

The ſervant of the LORD JESUS. John Bunyan.

p. 1A VINDICATION OF THE BOOK CALLED, Some Goſpel-Truths Opened; According to the Scriptures, and the Oppoſition made againſt it by EDWARD BORROUGH, a profeſſed Quaker, (but proved an enemie to the Truth) examined and confuted by the Word of GOD.

IT is very expedient that there ſhould be hereſies among us, that thereby thoſe which are indeed of the truth might be made manifeſt; and alſo that the doctrine of GOD, and his Son JESUS CHRIST, might the more caſt forth its luſtre and glory. For the Truth is of that nature, that the more it is oppoſed, the more glory it appears in; and the more the adverſary objects againſt it, the more it will clear it ſelf: which doth give me and all that ſtand for it, and doth plead on its ſide in the wiſdome of the Spirit, much boldneſſe and incouragement, to venture without any ſlaviſh fear upon thoſe that have already, or ſhall hereafter ſtand up to oppoſe it. I did ſome few weeks paſt put forth a ſmall Book, called, Some Goſpel-Truths opened, and ſo forth; and the thing I looked for from them was, namely oppoſition from the adverſary, which hath been accompliſhed in that; as I did look for it, ſo it did happen: not that it daunted me, for had it ſo done, it might have made me kept thoſe Truths within my breaſt, which are now made manifeſt by me (as well as others) to the world. Now I have not onelyonly met with ſome oppoſition from others face to face in ſecret, but there is one Edward Borrough (as I heard p. 2his name is ſo, by ſome of themſelvs) that hath ventur'd to ſtand up againſt the Truth, with the reſt of his companions, and hath publiſhed a book, called, The true Faith of the Goſpel of peace contended for; in which book of his, there is a very great number of hereſies cunningly vented by him, and alſo many things there falſly reported of me; which things in this my diſcourſe I ſhall very plainly diſcover, and the way that I ſhall take, ſhall bee Firſt, by laying down ſome of thy expreſſions, and alſo ſome of mine; and by inquiring into the truth of one, and the errour of the other, through the aſſiſtance of the Spirit of CHRIST, and according to the Scriptures. OnelyOnly by the way, I think good to mind thee of thy cloathing thy ſelf with the words of the Prophets and Apoſtles, againſt whom thou doeſt fight (as will appear in my following diſcourſe) and alſo of thy endeavouring to wreſt the ſword out of the hands of the Saints, and art fighting againſt them bitterly, with a parcel of ſcolding expreſſions. But I wiſh thee to learn (if thou canſt) to be ſober, and to keep under thy unruly ſpirit, and do not ſo much appear (at leaſt not ſo groſly) a railing Rabſhakeh: but contrariwiſe, if you would be looked upon to be holy, which (we know, and believe, that) as yet many of you are not. Let, at the leaſt ſome appearance of moderation be manifeſt among you. After many words that are flung into the wind by thee my adverſary, in the 1. and 2. page of thy book, thou couldſt not be contented therewith, as being too few to vent thy ſelf wi hall; but thou breakeſt out in page 3. with a falſe teſtimony of John Burton, and his fellow, ſaying,**This is a tie, I bleſſe God, ſpoken of the Adverſary againſt me. They have joined themſelvs with the broken army of Magog.—And have ſhewed themſelvs in the defence of the Dragon againſt the Lamb, in the day of war betwixt them. When alas poor ſoul we do know, and are bold to declare, in the name of the Lord Jeſus the ſon of Mary, that our God hath owned us, with others of his ſervants in his own work againſt the Divel, devices, and falſe doctrine; as inſtruments, both for the comforting and eſtabliſhing of his own, and alſo for the convincing and converting of ſome of them, who afore-time were not converted. And friend, why doeſt thou ſay, that we join with Magog in the defence of the Dragon againſt the Lamb, when thou ſeeſt the whole drift both of my Brothers Epiſtle, and alſo of my Writing, is to exalt and advance the firſt born of Mary, the Lord of glory, and to hold on his ſide, notwithſtanding there are ſo many tempeſts go through the world: and the rather, becauſe we know that it is he, and he alone, that did bear our ſins in his own body on the tree, 1 Pet. 2.24. for it is he that hath taken away the ſins of the world. Now I ſay therefore, do not thou thus accuſe the Brethren, for ſpeaking good of the Name of Jeſus, leaſt thou be troubled at thy end for thus ſpending thy beginning, in taking part with the Divel to accuſe God's children.

Then in the ſame page, thou ſaieſt, thou haſt numbered up part of our work, and the ſum is, A corrupted graine of Babylons treaſure, &c. Anſw. Friend, the ſumme of our diſcouſe, is, of the birth, righteouſneſſe, death, blood, reſurrection, aſcenſion, interceſſion, and ſecond coming of the Son of Mary, the Virgin, by which righteouſneſſe, blood, death, buriall, reſurrection, aſcenſion, and interceſſion we are ſaved. And doſt thou count this a corrupted graine of Babylons treaſure? Have a care what thou ſayſt, leaſt thou utter that with thy mouth now, which will lye heavie on thy conſcience for ever.

p. 3Then, as though this thy unwiſe ſpeaking were too little, thou breakeſt out with a taunt, or a jeere, ſaying, A larger portion, and more to the purpoſe might have been brought in, but with ſuch as you had, or could procure from your Neighbours are you come. Anſw. Friend, Who hath deſpiſed the day of ſmall things. But again, we deſire not to bring to others, no nor to know our ſelves, any thing elſe but Jeſus Chriſt (the Son of Mary) and him crucified for our ſins. 1 Cor. 2.2. Then thou ſaieſt further in the ſame page, That though thou haſt not ſeen our faces, yet our ſpirit is tried, and we are cleerely deſcribed to thee, (ſaieſt thou) to be of the ſtock of Iſmael, & of the ſeed of Caine, whoſe line reacheth to the murthering Prieſts, &c. Anſw. Friend, thou art verie cenſorious, and uttereſt many words without knowledge. We bleſſe God, for the moſt part of our line, we do labour to ſtretch it out ei…her in building up and exhorting the Saints of the moſt high, to cleave cloſe to their Jeſus, or elſe much as in us lies, we labor to convince poor ſouls of their loſt condition, according to the word of God, and not to murther any. Nay contrarywiſe, we deſire through grace, if at any time we chance to ſee any of Chriſt's lambs in the teeth of any Woolf or Bear, be they never ſo terrible in appearance; I ſay, wee deſire, wee labour, wee ſtrive, and lay cut our ſelves, if it be poſſible, to recover the ſame, though with the hazard of our lives, or whatſoever may befall us in doing our duty.Here is one falſe charge laid down by the Adverſary against me. And whereas thou ſaieſt in the 4. Page. That we are found enemies to Chriſt, revealed in his Saints. Anſw. Thou doeſt us wrong, for we labour all that we may to countenance the ſame, where he doth indeed appear: and if at any time we do ſee or diſcerne, that any ſoule hath any breathing after the knowledge of the Lord Jeſus Chriſt, we are ſo far from diſowning or diſcountenancing of the ſame, that we give, them all the incouragement we may: Nay, and we are ſo farre from diſcountenancing the doctrine of God, and his Son Jeſus Chriſt, that wee ſay plainly, ſome have not the ſpirit of Chriſt in them and they are reprobates, according to that Scripture, Rom. 8 9. If any man hath not the Spirit of Chriſt, he is none of his. And again, Some are ſenſuall, having not the ſpirit. Jude. 19. And again, we are ſo far from being againſt the doctrine of the Spirit of Chriſt in his ſaints, we bleſſe God that we ſay, it is the diſtinguiſhing Character of a true beleever, from others: All which things do I alſo affirme in my Book, and hold forth, as doth alſo my Brother in his Epiſtle. Therefore, I marvell, that you ſhould be ſo overſeene, as to utter ſo many falſe things together in leſſe than four ſides of paper. I wonder what will be the end, of your diſcourſe.

Well, now thou doeſt come and fall a wrangling with ſome of the words of my Brother Burton, which are to this purpoſe (he ſpeaking before of the Doctrine of Jeſus) And this is quite contrary (ſaith he) to thoſe commonly called Familiſts, Ranters, Quakers and others, who on the other hand either denie Chriſt to be a reall man without them, blaſphemouſly fancying him to be only God manifeſt in their fleſh, or elſe make his humane nature, with the fulneſſe of the God-head in it, to be but a type of God to be manifeſted in the Saints. Now firſt of all, the great offence thou takeſt of ſome of theſe words, is, becauſe he doth joyne in his diſcourſe Fami iſts, Ranters, and Quakers, together. Friend, what harme is it to joyne a Dog and a Woolfe together? a fawning Dog, and a Woolfe in ſheepes clothing; they differ a little in outward appearance, but they can both agree to worrie Chriſts Lambes But againe, Friend, let us a little p. 4compare the principles of a Ranter and a Quaker together, and it will clearly appear, that in many of their Principles (at leaſt) they agree, or jump in one: As firſt, the Ranters will owne Chriſt no other waies, then only within: and, this is alſo the principle of the Quakers, they will not owne Chriſt without them. 2. The Ranters, they crie down all teaching, but the teaching within: and ſo do the Quakers, (witneſſe Thouſands) and yet condemne their principles by their practiſe, as the Ranters alſo did and doe. Now the Apoſtle ſaith, the contrary ſaying, He that knoweth God heareth us, (meaning himſelf, with the reſt of the Apoſt…s & ſervants of Chriſt). He that is not of God heareth not us. 1 Joh. 4.6.

Again, 3. The Ranters are neither for the Ordinance of Baptiſme with Water, nor breaking of bread. And are not you the ſame? 4. The Ranters would profeſſe that they were without ſin; And how far ſhort of this opinion are the Quakers. 5. The Ranters would not owne the reſurrection of the bodies of the Saints after they were laid in the graves; And how ſay you, do you beleeve that the very bodies of the Saints, as the very bodie of Abraham, and the body of Iſaac, with the bodyes of all the Saints, notwithſtanding ſome of them have been in the graves thouſands of yeares, others hundreds, ſome leſſe: I ſay, do you beleeve the Reſurrection of theſe very bodies again, which were buried ſo long ſince; or do you hold as the Ranters do, nothing but the Reſurrection from a ſinful to an holy ſtate in this life.

And really I tell thee (Reader) plainly, that for the generality, the very opinions that are held at this day by the Quakers, are the ſame that long ago were held by the Ranters. Only the Ranters had made them thred-bare at an Ale-Houſe, and the Quakers have ſet a new gloſſe upon them again, by an outward legall holineſſe, or righteouſneſſe. But again, why ſhould you be ſo angry with my Brother, for joyning of a Sinner and a Lyar together? Is there any great harme in that? Surely no. And the joyning Ranters and Quakers together, is but ſo. The Quakers themſelves confeſſe, the Ranters ate to be diſowned, page, 4. Nay if they would not, yet God hath diſowned them in the open view of the Nations. Now that the Quakers are liers I ſhall prove from their own mouth. As firſt, from the ſeverall things that I did oppoſe even now, page. 1. 2. 3. 4. Of his Book called, The true ſaith of the Goſpell of peace. &c. Now leaſt they ſhould be ſlighted and ſet at naught, I ſhall ſhew you clearly this mans lies manifeſtly laid down in his book againſt me. As firſt, he ſaith of me in his book, p, 11. 12. That I ſaid poſitively, the blood of Chriſt was ſhed before the World began. Whereas I ſaid onelyonly this. That in the account of God (mark it, in the account of God) his blood was ſhed before the World was, according to that Scripture, Rev. 13.8. The lamb ſlaine from the foundation of the world, in my Book, page. 3. Secondly he ſaith, that I crie aloud againſt Chriſt within, in p. 24. of his book. And again, he ſaith, that all my work is an obſcure ſhooting againſt the manifeſtation of Chri… within. Where he ſpeaks very falſly of me, for I confeſſe and owne Gods Chriſt within, as well as without, as appears in my book page. 206. towards the end. And in the Epiſtle to my Book you may finde the ſame held out by me for 2. or 3. leavs together; beſides many other places of my book doth teſtifie of the ſame, therefore, doth not he lie miſerably in this alſo?

Again, he ſaith, that I am one of thoſe that do preach for hire, through covetouſneſſe, making Merchandize of ſouls. p. 23. of his booke, which is alſo an p. 5untruth, as I ſhall ſhew further when I come to the place.

Againe, he ſaith, in page. 30. That I ſaid, Chriſt's com…ing in the ſpirit was no coming. Here alſo he uttereth falſhood. I never ſaid ſo, as many of our Brethren can witneſſe. But of this alſo in it's place when I come to it, with many other things which he hath very untruly vented of me, which I feare not but they ſhall be cleered, both now, and alſo at the ſecond appearance of the man Chriſt Jeſus. And therefore friend (I ſay to thee) be not ſo Phariſaicall as to ſay within thine heart, I am not as this Publican. Why am I reckoned with the Ranters? Thou art, both thou and thy fellowes of the ſame minde with them in many things, and ſhall aſſuredly partake of the ſame plague with them, if they and you repent not ſpeedily. Again; in page. 7. Thou wouldeſt make us beleeve, that the Quakes do, Really and truly laythe Christ of God, God-man for their foundation. Saying, Wee priſe the Lord Jeſus Chriſt God-man to be precious to us, and to all that do beleeve, and have owned him to be the foundation, &c. Now friend, this is fairly ſpoken; But by words in generall we may be deceived, becauſe a man may ſpeake one thing with his mouth, and mean another thing in his heart; eſpecially it is ſo with thoſe that uſe to utter themſelves doubtfully; therefore, wee will a little enquire, what it is to lay Chriſt, God-man for a foundation. Firſt then, To lay God's Chriſt, God-man for a foundation, is to beleeve, that man that was borne of the Virgin Mary, to be the Saviour.

2. How he was and is the Saviour; and therefore if you do indeed lay him for your foundation, Then you do beleeve, that when the man Chriſt did hang on the Croſſe on mount Calvary, that then your ſins were ſatisfied for,1 Pet. 2.2….1 Pet 2:2 at that time, as it is written, He bare our ſins in his own body on the tree.

2. If the Chriſt of God, God-man be indeed your f…undation, then you do beleeve, that that every man, in that very body, did fulfill all the Law in the point of juſtification, as it is written, Chriſt is the end of the Law for righteouſneſſe to every one that beleeveth. So that now, believ aright in what the ſon of Mary hath done without on the Croſſe, and be ſaved.

3. If you have laid Chriſt that man aright for your foundation, then you do believ, that when he was raiſed out of the Sepulchre into which Joſeph had laid him, then at that time was accompliſhed your juſtification, Rom. 4.25. How ſay you to theſe things, do you make an open profeſſion of them without diſſembling? or do you not (notwithſtanding your talke of Chriſt) in very deed deny the vertue of the death and blood of Chriſt without, as for Juſtification and Life; if ſo, you have not laid him for your foundation.

4. If you have indeed laid Chriſt God-man for your foundation, then you do lay the hope of your felicity and joy on this, That the Son of Mary is now abſent from his Children in his perſon and humanity, making interceſſion for them and for thee, in the preſence of his Father, (2 Cor. 5.6.) And the reaſon that thou canſt rejoyce hereat is, becauſe, thou haſt not onelyonly heard of it with thine eare only, but doeſt enjoy the ſweet hope and faith of them in thy heart; which hope and faith, is begotten by the Spirit of Chriſt, which ſpirit dwelleth in thee (if thou be a believer) and ſheweth thoſe things to thee to be the only things. And God having ſhewen thee theſe things, thus without thee by the ſpirit that dwelleth in thee, thou haſt mighty incouragement to hope for the glory that ſhall be revealed at the comming again of the man p. 6Chriſt Jeſus, of which glory, thou haſt alſo greater ground to hope for a ſhare in, becauſe that that ſpirit, that alone is able to diſcover to thee the truth of thoſe things, is given to thee of God, as the firſt fruites of that glory, which is hereafter to be revealed, being obtained for thee by the man Chriſt Jeſus, his death on mount Calvary, and by his blood that was ſhed there, together with his reſurrection from the dead out of the Grave where they had layd him. Alſo, thou believeſt that he is gone away from thee in the ſame body which was hanged on the Croſſe, to take poſſeſſion of that glory, which thou through his obedience ſhall at his (the very ſame mans) returne from heaven the ſecond time have beſtowed upon thee, having all this while prepared and preſerved it for thee, as he ſai h himſelfe; I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you to my ſelfe, that where I am, there ye may be alſo. John. 14.2.3.

Againe, 5. If thou haſt laid Chriſt, God-man for thy foundation, though thou haſt the ſpirit of this man Chriſt within thee, yet thou doeſt not look that Juſtification ſhould be wrought out for thee, by that ſpirit of Chriſt that dwelleth within thee, for thou knoweſt that ſalvation is already obtained for thee by the man Chriſt Jeſus without thee, & is witneſſed to thee by his Spirit which dwelleth within thee. And thus much doth this man Chriſt Jeſus teſtifie unto us, where he ſaith, he ſhall glorifie me, Marke He ſhall glorifie me (ſaith the Son of Mary) But how? Why, He ſhall take of mine (what I have done, and am doing in the preſence of the Father) and ſhall ſhew it unto you Joh. 16.14. I have been a little the larger in this, becauſe it is of weight.

But again, thou ſaieſt further, The rest of this firſt Epiſtle I ſhall ſay little to; onelyonly thus much is the mind of the pen-man's ſpirit, Here again he ſpeaks falſly.ſecretly ſmiting at the doctrine of true Faith and Salvation, (to wit) Chriſt within. Anſw. My friend, by ſaying that my brother doth ſtrike at the doctrine of true F…ith and Salvation, thou doeſt him a great deal of wrong; for it is ſo far from him ſo to do, that he telleth ſouls plainly, that without true Faith in the blood of the Son of Mary, who was crucified on Mount Calvary, there is no remiſſion; for ſaith he, It is onelyonly through that one offering then given up to the Father, that you muſt be juſtified. And that is according to the whole ſtream of Scripture: For by one offering, What was that? Why, the offering up of the bodie of Jeſus once for all, (Heb. 10.10.) he hath perfected for ever them that are ſanctified. For this man when he had offered up one ſacrifice for ſins for ever, ſate down, Mark it: This man when he had offered up one ſacrifice for ſins for ever, ſate down on the right hand of God, ver. 12.

And as for thy ſaying, that ſalvation is, Chriſt within; if thou mean in oppoſition to Christ without; in ſtead of pleading for Chriſt, thou wilt plead againſt him; for Chriſt God-man without on the Croſſe, did bring in ſalvation for ſinners: And the right believing of that, doth juſtifie the ſoul. Therefore Chriſt within, or the Spirit of him who did give himſelf a ranſome, doth not work out juſtification for the ſoul in the ſoul; But doth lead the ſoul out of it ſelfe, and out of that can be done within it ſelfe, to look for ſalvation in that man that is now abſent from his Saints on earth. 2 Cor. 5.6. Why ſo? For it knoweth that there is Salvation in none other, Acts. 4.12. And therefore I would wiſh thee to have a care what thou doeſt, For I tell thee, That man who is now jeared by ſome, becauſe he is preached to be without them, will p. 7very ſuddenly come the ſecond time, to the great overthrow of thoſe, who have ſpoken, and ſhall ſtill ſpeak againſt him, Jude. 14, 15.

Thou ſayeſt alſo the next thing thou mindeſt, is this in the ſecond Epiſtle, where a queſtion is aſked, Who are the men that at this day are ſo deluded by the Quakers, and other pernicious doctrines, but they that counted it enough to be talkers of the Goſpell. &c. This man, ſaith the Quaker, is of the ſame ſpirit with his fellow, and will more abound in lies, &c. And why? becauſe he ſaith the Quakers are thoſe deceivers that at this day beguile poore ſoules by their Doctrine. Alas poor man, why ſhouldeſt thou be angry for my ſpeaking the truth, in ſaying: The Quakers are deceivers: this will eaſily appear. For firſt, they deny the man Chriſt to be without them, and owne Chriſt no otherwiſe, but as he is within: contrary to that Scripture, which ſaith. For while we are at home in the body, we are abſent from the Lord. This is touching his bodily preſence. And again, he was parted from them, And a cloud received him out of their ſight. And he was carried away from them, and ſo received up into Heaven. Acts. 1.9.10, 11. Now he that denieth this is a deceiver, as is cleer, in that he doth ſpeak againſt the truth laid down in the Scripture.

2. The Quakers are deceivers, in that they perſwade ſouls that Chriſt is crucified in them, dead within them, and kept down with ſome thing within them, which was never taught by thoſe that ſpoke the Scripture from the Spirit of God. Shew me a Scripture to confirm ſuch a doctrine as this, which hath been avouched over and over by the Quakers.

3. The Quakers are deceivers, becauſe they do perſwade ſouls that that man that was born of the Virgin Mary, is not above the clouds and the ſtars, when the Scripture ſaith, A cloud received him out of the ſight of his Saints. And again, that he is above the higheſt heavens, which muſt needs be above the ſtars, for they are not the higheſt.

4. The Quakers are deceivers, becauſe they perſwade ſouls not to believe, that that man that was crucified, and roſe again fleſh and bones, (Luke 24.38, 39.40.) ſhall ſo come again, that very man, in the clouds of heaven to judgment as he went away; and at the very ſame time ſhall raiſe up all the men and women out of their graves, and cauſe them to come to the valley of Jehoſhaphat; becauſe there will he, that very man, fit to judge all the Heathen round about. I ſay, they ſtrive to beat ſouls off from believing this, though it be the truth of God witneſſed by the Scripture, Joel 3.11.12. as alſo Acts 1.10, 11. This ſame Jeſus which is taken from you into heaven, ſhall ſo come (mark, the very ſame) in like manner as yee have ſeen him go into heaven. And his feet ſhall ſtand in that day (the day of his ſecond coming) upon the mount of Olives, Zech. 14.4. Where is that? Not within thee, but that which is without Jeruſalem, before it on the Eaſt ſide. I ſay now, hee that perſwades ſouls not to believe this, but makes them believe there is no ſuch thing, as the Quakers do, he is a deceiver. Again, the Quakers make no difference between that light wherewith Chriſt, as he is God, hath inlightned all; and the Spirit of Chriſt he gives not to all, which I ſhall ſhew by and by to be a deceit.

5. The Quakers are deceivers, becauſe they ſay, That every one hath that which is like the ſpirit of Chriſt, even as good as the ſpirit of Chriſt, page 10 of his book, which is deſperate blaſphemie. The Scripture ſaith plainly, That p. 8ſome are ſenſual, having not the Spirit. And yet though they have not that, They have, ſaies the Quakers, that which is as good as that. O wonderfull deceit, as I ſhal farther ſhew by and by when I come to the place. But to cover himſelf, and ſo his deceit, he doth apply that to himſelfe that ſhould be applyed for the encouragement of the Children of God: ſaying, The Children of God was alwaies counted deceivers, we (ſaith he) have a cloud of witneſſes. Anſwer. Friend, they were called deceivers, and were not ſo; but you are rightly called ſo, as I have already ſhewed, and ſhall ſhew farther by and by. In the meane time know, that the Devill knowes how to take the Childrens bread, and caſt it to the doggs.

Then the next thing that he is grieved with, is, becauſe I ſaid, there are none but a company of Light Notioniſts, Ranters, with here and there a Legaliſt, that was ſhaking in their principles, that were carried away by the Quakers, &c. When this appeares in all mens ſight that can ſee, though you would not have it ſo (it is like) And as for your ſaying, Becauſe all ſorts of people are brought to God, Another falſe thing ſpoken of me by the Quakers.I am offended therewith; I Anſwer, No friend I bleſſe God my ſoule can rejoyce that ſoules come into Jeſus Chriſt, though it grieves me to ſee, how ſome with a ſpirit of deluſion are deceived, and deſtroyed, by it's coming unto them as an Angel of light. And whereas thou ſaieſt I am like the Phariſees, who ſaid, None believe, but a company of poor people, which know not the Law. Anſw. I bleſſe God, I do know they are the poor that receive the Goſpel; but Friend, I muſt tell you, that you and your fellows may ſeek for juſtification from the Law, and yet have no better a recompence, then to be condemned by the Law.

Now paſſing many raylings, I come to the next thing that thou doeſt ſtumble at, which is in that I ſay, Some of thoſe deluſions the Devill doth deceive poor ſoules withall; is firſt, in that he doth perſwade them, that Salvation was not compleatly wrought out for ſinners by the man Chriſt Jeſus, though he did it gloriouſly upon the Croſſe without the gates of Jeruſalem. Now theſe words, He did it gloriouſly on the Croſſe without the Gates of Jeruſalem, thou leaveſt out. Therefore I aſke, Do you believe that at that time, when he did hang upon that Croſſe on mount Calvary, that he did by that death he died there, redeeme all his elect from eternall vengeance? If not, what ever thou ſaieſt, thou wilt certainly ſee, that Satan hath caught thee in his ſnare, notwithſtanding thy rayling againſt the Lord Jeſus. And Friend, thou mayeſt call thy conſcience, the man Chriſt Jeſus, or the light (as thou calleſt it) in thy Conſcience the man Chriſt Jeſus; which if thou do, This is a deluſion, and a dangerous doctrine. For a Spirit hath not fleſh and bones, and ſo hath the man Chriſt Jeſus. Now it may be, you think farther that the Church, with the Spirit of Chriſt, is the man Chriſt Jeſus, which is alſo a damnable hereſie. Therefore, ſpeak plainly; Doeſt thou believe that the man Chriſt Jeſus is aſcended from his perſon, in his perſon, and again, doſt thou believ that he which aſcended from his Diſciples, did bring in everlaſting ſalvation for them, in that his body which aſcended from them? An anſwer to this might give great Satisfaction to ſoules, if alſo it might be made in words eaſily to be underſtood. Again.

Thou art alſo offended with the ſecond deceit which I lay down in my Epiſtle, which is, (ſay I) for the Devill to bid ſoules follow that light which p. 9they brought into the world wi…h them, telling them, that that will lead them to the Kingdom. Now thou ſeemeſt gravelled, becauſe I ſaid, Which they brought into the World with them. If thou art offended at that, ſhew me when, and at what time every ſoule receivs a light from Chriſt after it comes into the world. Now this I ſay, That every man hath not the ſpirit of Chriſt within him. J…d. 17. And that there is nothing that can ſhew the ſoule the things of Chriſt ſavingly, but the ſpirit of Chriſt. 1. Cor. 2.11. Then will not you your ſelfe confeſſe, that he is deluded, that is perſwaded to follow that light that cannot reveale Chriſt unto him? But I muſt minde you of one filthy errour alſo which thou laieſt down in page 10. Corrupting the Scripture to make it good, but in vain; where thou ſayeſt, That light which every man is lightened withall, will lead unto the kingdome of peace and righteouſneſſe. And then thou addeſt, for ſaith Chriſt, I am the light of the World, he that followeth me ſhall not abide in darkneſſe, or walke in darkneſſe. Pray marke. Firſt, thou calleſt it the light of Chriſt, wherewith he hath lightned every one; And here thou comeſt a ſtep higher, and calleſt it, Chriſt himſelf; and then corrupteſt that Scripture, where the Son of Mary ſaith, I am the light of the World, &c. Here thou wouldeſt very willingly have roome to broach thy folly, but it may not be; for though Chriſt be the light of the world, yet he is not in every one in the world. But ſecondly, I pray where was Chriſt when he ſpake thoſe words? was he I ſay, within his Diſciples, or without them, when he ſaid, I am the light of the World? He was without them, and walked up and down in the world with them from place to place, a very man. Therefore, he did not mean at that time, any light within, but himſelfe, who was without. And indeed, they who will follow Chriſt aright, muſt follow him without, to the Croſſe without, for juſtification, on mount Calvary without, (that is, they muſt ſeek for Juſtification by his obedience without.) To the grave without, and to his aſſcention and interceſſion in heaven without; and this muſt be done through the operation of his owne holy Spirit, that he hath promiſed ſhall ſhew theſe things unto them, being given within them for that purpoſe John. 16.14 Now the Spirit of Chriſt that leads alſo, But whither? It leads to Chriſt without, which ſaid, being without, I am the light of the World, he that followeth me ſhall not abide in darkneſſe, but ſhall have the light of life. Deny this, that Chriſt was without when he ſpake thoſe words (I am the light of the World): If you can.

But to come more cloſe to the thing. That light wherewith Chriſt, as he is God, hath lightened every one that cometh into the World, is the ſoule of man, which is the life of the body, and yet it ſelfe is but a creature, and made by the Creator of all things. Iſa. 57.16. And is not the ſpirit, as ſome do think it is. This creature hath one faculty of its owne nature, called, Conſcience, which hath its place in the ſoule, where it is as a Judge to diſcerne of things good or bad, and judge them accordingly, as the Apoſtle ſaith, ſpeaking of the heathens. Their Conſcience either accuſing or elſe excuſing one another. Romans, 2.14. This Conſcience is that in which is the Law of Nature. 1 Corinth, 11.14. which is able to teach the Gentiles, that ſin againſt the Law, is ſin againſt God: And yet it is called but even Nature it ſelfe; as he ſaith there, Doth not even Nature it ſelf teach you? &c.

p. 10Now this Conſcience, this Nature it ſelfe, becauſe it can controule, and chide them for ſin, who give ear unto it, therefore muſt it be Idolized, and made a God of. O wonderfull! that men ſhould make a God and a Chriſt of their Conſciences, becauſe they can convince of ſin. But thou goeſt ramping on, and ſaieſt, there is nothing but the light of Chriſt that will convince of ſin, and thou biddeſt me, minde that. Now doeſt thou mean the Spirit of Chriſt? doeſt thou ſay that that which thou calleſt the light of Chriſt, is the Spirit of Chriſt? If ſo, then there is conſcience which is not the Spirit of Chriſt, but a poore dunghill creature in compariſon of the Spirit of Chriſt; yet will convince of ſin, as is cleare, from that 8. of John. where the woman is mentioned, who was taken in adultery by the Phariſes, or others, who when they had brought her to Chriſt, and began to accuſe her, Chriſt ſaid, He that is without ſin among you, let him cast a ſtone at her. And what then? When they heard that, they were convicted by their own conſciences. Mark, hee doth not ſay, by the light of Chriſt in their conſciences, as ſome would have it be; No, but by their own conſciences they were convinced, and went out one by one. And were they all ſerved ſo? Yea, from the eldeſt, even to the laſt; for they all had conſciences, though not the Spirit of Chriſt. So that friend, here is ſomething beſide the Spirit of Chriſt that can and doth convince of ſin, even a man's own conſcience, the law of nature; nay nature it ſelf, which no man will ſay is as good as the Spirit of Chriſt, except they are guided by a deluding ſpirit. Again, thou ſaieſt, He that convince…h of ſins againſt the Law, leads up to the fulfilling of the Law. Friend, thy conſcience convinceth of ſins againſt the Law, follow thy conſcience, it may lead thee under the curſe of the Law, through its weakneſſe; but it can never deliver thee from the curſe of the Law by its power. For if righteouſneſſe come by the obedience to the Law, or by thy conſcience either, then Chriſt is dead in vain, Gal. 2.21.

Again thou ſaieſt, That I and my generation would leap over the Law. Anſw. For Juſtification we look beyond it to the Son of Mary; yet we know that the Law is good, if it be uſed lawfully; but if it be uſed unlawfully, as thoſe do uſe it, who ſeek to be juſtified by their obedience to it, it is made an Idol of, and a Saviour, though it were given to no ſuch purpoſe: For if there had been a Law given which could have given life, verily righteouſneſſe ſhould have come by (thy obedience to) the Law, Gal. 3.21. Now at thy concluſions, ſomtimes thou doeſt utter thy ſelf in this wiſe, Learn what this means. Anſw. Indeed thy words are dark, and enough to deceive the hearts of the ſimple; but bleſſed be God, he hath given me to underſtand, that thou doeſt all along in the driſt of thy diſcourſe, diſown Chriſt without, by pretending to a Chriſt within; whereas hadſt thou indeed the Spirit of Chriſt within thee, It would be thy great buſineſſe to extoll and magnifie the Son of Mary, the Chriſt of God without thee, becauſe it is the nature of the ſame ſpirit ſo to do, even to glorifie Chriſt without, who went away from his Diſciples into heaven, Luke 24.50, 51. to prepare a place for them.

Then thou further ſaieſt (with a kinde of diſdaining ſpirit) Many things more thou paſſeſt by in my book, as being not pertinent to the thing in hand. But I believe they are ſo pertinent, that neither thou, nor thy friends or fellows are able to contradict without blaſpheming, in the view of all them that have p. 11eyes to ſee: for if they could, it ſhould have been don by thee. And whereas thou ſaieſt, Fools muſt be medling. Anſwer, It muſt needs be, that the Saints of God ſhould be call'd fools by the enemies of the man Chriſt Jeſus without, becauſe that the doctrine of the man Chriſt Jeſus, crucified without for the ſins of poor ſinners, is alſo held to be fooilſhneſs by them; although it be the wiſdom, and alſo the power of God, unto every one that believeth. 1 Cor. 1.23▪ 24.

And further, thou ſayeſt, that the Pope can ſpeak as much of Chriſt without, as I. Anſwer, Friend, doeſt thou put no difference betwixt the ſpeaking of Chriſt without, and believing in Chriſt without. I tell thee, though there may be many that can ſpeak of the Chriſt of God without, yet there are but very few that can, or do believe indeed in him without, by the mighty operation of his holy ſpirit within. Nay, you your ſelves do teſtify this, who deny that the ſalvation of ſinners was compleatly wrought out by that one offering of Jeſus Chriſt without upon the Croſſe on mount Calvary, and that he is aſcended from his Diſciples above the clouds, touching his bodily preſence, as in. 1 Cor. 5.6. compared with Acts. 1.9, 10, 11.

Then again, thou ſaiſt, I do ask my ſelfe a queſtion, and do alſo anſwer it my ſelfe deceitfully. The queſtion is, Do not the Scriptures make mention of a Chriſt within? And thou ſaiſt, I anſwer it deceitfully my ſelfe. But I anſwer again, that I am not aſhamed of that anſwer I then gave, becauſe I know it is truth; and whereas thou ſaieſt it is deceitfull, and yet canſt not find fault with any point thereof, it confirmes me, that had there been falſity in it, ſuch an enemy to the truth, as thou art, wou…dſt have taken that advantage, as to have diſcovered it, that thereby thou mighteſt have rendered the truth the more odious. The anſwer I ſhall leave to the Chriſtian Reader, which is ſo indeed; yet am confirmed my ſelfe concerning it, and ſhall give thee an anſwer to thy queſtion, which is, Doth not the Scripture (ſay or) witneſſe, that all that have not Chriſt within are Reprobates? Anſwer: Yes, the Scripture ſaith ſo, and it is true, they that have not the ſpirit of Chriſt in them, are reprobates. But there are ſome that are reprobates, that you will confeſſe. Then by your own argument you muſt grant, that ſome have not the Spirit of Chriſt in them. Pray take notice, they that have not the ſpirit of Chriſt in them are reprobates There are ſome who are reprobates; therefore there are ſome who are ſenſual, having not the ſpirit of Chriſt in them. (ſee thy folly how it is made manifeſt) Jud. v. 19. The next thing thou art offended withall, is, becauſe I ſay, the Devill deceives poore ſoules by perſwad ng them to follow the light within (which all men have) Anſwer. Friend, I ſay again, and again, That there is nothing leſſe then the Spirit of Chriſt, that can give a ſoule a ſight of juſtification by the blood of the man Chriſt Jeſus without, by following of it. Now as thou ſaieſt thy ſelfe, ſome are reprobates, and have not the ſpirit of Chriſt.

Then is it any hereſie to ſay, that it is of the Divel to perſwade a ſoule to follow that light which is no better then conſcience, or Nature it ſelfe, which are not able to lead to Chriſt his things, being fooliſhneſſe to it. Rom. 2.14. or is conſcience, which every one is lightened withall, the Spirit of Chriſt? give an anſwer in ſincerity.

Then thou ſayeſt, that my whole purpoſe is a ſecret ſmiting at the light wherewith Christ hath lightened every man. I Anſwer. My whole deſigne in my book, is, and was, theſe following things.

p. 12Firſt to ſhew ſoules, where ſalvation is to be had. Namely, in Chriſt without.

2. To ſhew ſouls how they ſhould lay hold of this ſalvation; Namely by the operation of the ſpirit of Chriſt, which muſt be given within.

And 3ly To forwarne poor ſoules, that they ſhould not deceive themſelves, neither by conſcience, nor the Law; which are both inferiour, and much below the Spirit of Chriſt; even as much as he that buildeth the houſe, hath more honour then the houſe. Heb. 3.

And 4. to ſhew how poore ſoules ſhould know, whether they had the Spirit of Chriſt or not within them? or whether the ſpirit of the Divell had exalted himſelfe above the Spirit of Chriſt, by transforming himſelfe into an Angell of light.

Farther, thou thinkeſt I contradict my ſelfe, becauſe I admoniſh poor ſouls to beg of God to convince them by his holy Spirit; and thou ſaieſt, This is my confuſion. When alas, confuſion is of, and from thy ſelfe, who wouldeſt make a defiled conſcience; the Law and the Spirit of Chriſt to be all one, as I ſhall further clear to the reader by and by.

But I tell thee friend, there are many who have not the Spirit of Chriſt, and yet are convinced of ſin by their owne conſciences. John. 8.9. He doth not ſay, by the light of Chriſt in their Conſciences, that is a ſaying of your owne, without warrant from the Word of God, but by their owne Conſciences. Mark that: Now I knowing, that a man may be convinced, and yet not by the Spirit of Chriſt (for he may be without that) but by nature itſelfe. 1 Cor. 11.14. I do admoniſh every foule, if they love themſelves, to beg of God for Jeſus Chriſt his ſake, that he would not onelyonly let them he convinced by theſe poor low, empty, beggerly things (their conſciences) (in reſpect of the ſpirit of Chriſt) but that he would convince them by that ſpirit of his effectually, which is not onelyonly able to ſhew their loſt ſtate becauſe of ſins againſt the Law, but alſo, to lead them to the right Saviour, and plant them into him, which all other things are not able to do. And thus much in anſwer to thy ſcolding againſt my Epiſtle, the truth of which I bleſſe God through the ſtrength of Chriſt, I could be willing to ſeal with my blood.

And now friend, in love to thy ſoule, I ſay, have a care of thy ſelfe, that thou do not ſatisfie thy ſelfe with any thing, untill thou ſeeſt by the operation of the Spirit of Chriſt (which thou muſt have given thee from heaven, as being without it before converſion) that the blood of that man Chriſt Jeſus that was crucified on mount Calvary, did at that ſame time, when it was there ſhed, waſh thee from all thy ſins, and be not ſo ſtout, and ſo ſterne againſt the truth, becauſe it ſuits not with thy beguiled conſcience. (Beare with me in patience,) and ſeriouſly enquire into the truth of things according to the Scriptures, For they are they that teſtifie of Chriſt, & how ſalvation doth come by him.

In thy entering upon my Book, the firſt thing I find thee, wrangle with, is Firſt, by corrupting my words, and then by calling me lyer.

Thou corrupteſt my words ſaying▪ That I ſaid, The blood of Chriſt was ſhed before the …world began. Whereas I ſaid, that in the account of God, (marke, in the accoun of God) the blood of Chriſt was ſhed before the world began. Friend, art thou not able to diſtinguiſh, betwixt a thing being done in God's account, or according to his fore-knowledge, and a thing that is reaslly and actually don? Surely it was either thy folly to ſpeake evill of the things thou knoweſt not, p. 13or elſe thy madneſſe doth much appear, in that though thou underſtandeſt theſe things, yet for to wrangle by corrupting my ſayings here, as alſo in other places, as will afterwards appear. This is in page 11. of thine, page 3. of my book.

Then thou goeſt on pag. 12. and quoteſt the place where I ſay, p. 37. How horribly are thoſe deceived, who look on Jeſus (but thou leaveſt out thoſe words, the Son of Mary) to be but a type; which thing you ſay, you know none that do. And again thou ſaieſt, that I ſay, he is of ſomething afterwards to be revealed My words thou corrupteſt; thou wouldſt fain gather thus much out of my words by corrupting them.Here my words are corrupted. That though I denied Chriſt Jeſus the Son of Mary to be a type, yet I my ſelf ſay, He was a type of ſomthing afterward to be revealed▪ Which thing, as there in my book, ſo here again I do moſt poſitively deny, and I quote the ſame words again, for a ſecond confirmation of the ſame, ſaying as then I did; How horribly are thoſe deceived, who look on Jeſus the Son of Mary to be but a ſhadow, or type of ſomething that was afterwards to be revealed. Whereas the Scriptures moſt lively hold him forth, to be the Chriſt of God; and not a type or ſhadow of a ſpirit, or body afterwards to be revealed, but himſelf was the very ſubſtance of all things that did any way hold forth, or type out Chriſt to come: And when he was indeed come, then was an end put to the Law for righteouſneſſe or juſt…fication to every one that believeth, Rom. …0.4 And therefore friend, though thou haſt, or wouldeſt corrupt my words, yet have a care of corrupting Chriſts words; leaſt thou doeſt even heap up wrath againſt the day of wrath, and revelation of the righteous judgment of God. And whereas thou ſaieſt, Thou deniest not but Jeſus is the ſubſtance. Anſw. I doubt thou do'ſt not ſpeak thine heart plainly, but hideſt thy ſelf with ſo ſaying, as with an apron; if we enquire into what it is to hold forth Jeſus the ſon of Mary to be the ſubſtance. Therefore he that holds forth Jeſus the Son of Mary to be indeed the ſubſtance, and not a type; holds forth and believs, that that Jeſus that was born of the Virgin Mary, did in his own body of fleſh fulfil the Law, and impute the righteouſneſſe of his obedience unto them that he accompliſhed, then without them; and that his blood that was ſhed without on the Croſſe doth and hath waſhed away all ſin paſt, preſent, and to come, from him that believeth this; as it is written, For what the Law could not do in that it was weak through the fleſh, that is through our fleſh; God ſending his own Son in the likeneſſe of ſi… ful fleſh, and for ſin condemned ſin in the fleſh. That is, he was condemned in the fleſh that he took on him of the Virgin Ma y, Rom. 8.3. And again, hee bore our ſins in his own body on the tree, which was the Croſſe on mount Calvary.

Jeſus alſo (ſaith the Apoſtle) that he might ſanctifie the people with his own blood, ſuffered: Where? Not in any believer, but without the gate of Jeruſalem, Heb. 13.12. How ſay you, do you really believe, that at that time when Jeſus did hang on the Croſſe without Jeruſalems gate, even at that time he did give the juſtice of God a full and compleat ſatisfaction, for all the ſins of all believers, that have been formerly, or are now, or hereafter ſhall be? Or do you look upon Jeſus at that time to be but a ſhadow, or type of ſomewhat that was afterwards to be done within? Anſwer plainly, yea or no; that the ſimple may underſtand you.

p. 14Now I come to anſwer thy Querie laid down page 12 in theſe words; Did Chriſt Jeſus put an end to the Law, for them who live yet in the tranſgreſſion of the Law? Or doth he juſtifie that which the Law condemneth? Indeed a right anſwer to this will be great ſatisfaction to ſome, though I think ſome trouble to others. And therefore in anſwer to thy queſtion I ſhall lay down theſe following things:

Firſt, Chriſt Jeſus did put an end to the Law for righteouſneſſe, for all that the Father hath given him; as it is written, The bodie of Jeſus was offered once for all, for all that ſhall be ſaved; for he ſhall not be offered a ſecond time: No, but once for all, Heb. 10.10. Once in the end of the world hath he appeared, to put away ſin by the ſacrifice of himſelf; and he hath done it once by himſelf for all, Heb 9.26. Otherwiſe he muſt have often ſuffered ſince the world began: But that muſt not be; for he dieth no more, Rom. 6.9. But ſay you, Did he put an end to the Law for them who ſtill live in tranſgreſſion?

2. Anſw. There are many poor ſouls that are given unto Chriſt, who yet live in their ſins. But Chriſt did at that time, when he hanged on the Croſſe, give a full and compleat ſatisfaction for them. In due time Chriſt died for the ungodly: For ſcarcely for a righteous man will one die, but peradventure for a good man ſome one would even dare to die. I, but God commendeth his love to us-wards, in that while we were yet ſinners Chriſt died for us. While we were yet ſinners, yet ungodly, Rom. 5.6, 7, 8. Nay, he did not onelyonly die for thoſe who ſtill live in ſin, but he alſo makes interceſſion now at the throne of his Fathers grace for them. And he made interceſsion for the tranſgreſſors, Iſa. 53.12. He hath aſcended on high, he hath led captivity captive, and received gifts for men For what men? Even for the rebellious alſo, Pſal. 68.18. To what end? That the Lord God might dwell amongſt them.

And whereas thou askeſt; Doth he juſtifie that which the Law condemneth, before the work of the Law be finiſhed? I anſwer:

That at that very time when Jeſus Chriſt did hang on the Croſſe on mount Calvary, was buried, roſe again from the dead, and aſcended above the clouds from his Diſciples, at that very time was all the law fulfilled for righteouſneſſe. He is the end of the Law, mark; he is the end of the Law for righteouſneſſe. But if there were any thing yet to be done for juſtification, which was not then done; there could not be an end put to the Law for righteouſneſſe, for every one that believeth. But in that there is an end put to the Law for righteouſneſſe by Jeſus for all the elect of God, Chriſt having once fulfilled it for them; It is manifeſt, that there was not anything then left undone by Chriſt at that time, which was afterward to be done by his owne Spirit in his Children for juſtification, onelyonly believe what the man Chriſt, at that time did do, and be ſaved; Acts▪ 13. from ver. 29. to ver. 39. And whereas thou aſketh, whether Christ did juſtifie that which the Law condemneth?

I anſwer. Fourthly, That though Chriſt Jeſus did not juſtifie ſins, or ungodlyneſſe, yet he juſtifieth the ungodly. Now to him that worketh is the reward given, or reckoned; not of grace, but of debt: But to him that worketh not, but believed on him that juſtifieth the Ungodly (marke, the ungodly) his faith is counted for righteouſneſſe. He is he that juſtifieth, having finiſhed the righteouſneſs of the Law in his own perſon for them. My own arme brought Salvation, ſaith he. But how? Even by his bleeding on the Croſſe. You have redemtion p. 15through his bloud· Eph. 1.7. which was ſhed without the gate▪ Heb. 13.12. I, and through the Law condemneth a ſinner, yet let but that ſinner believ in Chriſt, in what he ha…h done in his own perſon, and he ſhall be juſtified from all things, from which he could not be juſtified by the Law of Moſes. Acts. 13.39.

And whereas thou aſkeſt me the meaning of that Scripture, Not one tittle of the Law ſhall fai e till all be fulfilled. I anſwer, That the Law hath already been fulfilled for juſtification, for every one that believe h: And a believer is to do nothing for juſtification, onelyonly believe and be ſaved; though that Law be a rule for every one that believeth to walke by, but not for juſtification. But if you do not put a diffe…ence between juſtification wrought by the man Chriſt without, and ſ…nctification wrought by the Spirit of Chriſt, within; teaching believers their dutie to their GOD, for his love in giving Chriſt. You are not able to divide the Word aright, but contrarywiſe, you corrupt the Word of God, and caſt ſtumbling blockes before the people; And will certainly one day moſt deeply ſmart for your folly, except you repent. Here is a plain anſwer that may ſatisfie the ſimple. The Lord God grant that they may lay it to heart effectually.

Now this I ſay further, that if God inable any to receive this Doctrine aright (namely what I ſaid even now) it will more engage the ſoule to God, then all the threatnings, thunder-claps, and curſes that come from the Law it ſelfe. And a ſoule will do more for God, ſeeing it ſelfe redeemed by the blood of the Lambe the ſon of Mary, John. 1.29. then if hee had all the conditions of the Law to fulfill, and might be ſure to have heaven for the fulfilling of them. Now as to the aſſurance thou ſpeakeſt of at the end of thy queſtion. I know in the firſt place, that though believers themſelvs do ſin, yet they have an Advocate with the Father, Jeſus Chriſt the righteous, 1 Joh. 2.1, 2. And though the doctrine of the Goſpel be to abſtain from all appearance of evil, yet our Lord Jeſus Chriſt is ſo pitiful, as not altogether to deprive his children of an aſſurance of their ſalvation,**For the proofe of this, read the good love of God to David, Peter, & others which did moſt wofully ſin again after they were converted. though ſomtimes through weakneſs they do tranſgreſſe. And whereas you would lay an aſſurance on our obedience to the Law; I ſay, our aſſurance comes through our believing, and our obedience to the Law is a fruit of our believing; for every one that hath this hope, that he is one of the children, or ſons of God, by faith in Jeſus, 1 Joh. 3.3. purifieth himſelf as he is pure. Holineſſe of life, if it be right, flows from an aſſurance of our being juſtified by Chriſts death on the Croſſe, on mount Calvary; as it is written again, that he might ſanctifie his people with his own blood, he ſuffered without the gate.

But again, pa e 12. thou ſeemeſt offended, becauſe I ſay, They are deeeived, who think to obtain ſalvation by following the Law, which they call Chriſt, though falſly. Why ſhouldſt thou be offended at this, when the Scripture ſaith plainly, That by the works of the Law ſhall no fleſh living be juſtified in his ſight; for by the Law is the knowledge of ſin, Rom▪ 3.20 But this is thy frothie argument, The Law convinceth, and is our Schoolmaſter to bring us to Chriſt; therefore the Law is not taken away, ſaieſt thou. Friend, what is this to the purpoſe? Muſt wee ſeek fot Juſtification by the works of the Law, becauſe the Law convinceth; you may as well ſay, p. 17we muſt ſeek for juſtification from our conſciences, becauſe they do convince: Now where the Scripure ſaith, the Law was our Schoolmaſter to bring us to Chriſt; do you think it means, we muſt be firſt fitted by purification of our ſelvs by, or according to the Law, before we can be ſaved by Chriſt from the curſe of the Law? If you ſ…y, yea. Then doth not this f…llow, that Chriſt Jeſus did not come to ſave ſinners, but to ſave the righteous; and if ſo, then you muſt ſay, that Christ, Peter, Paul, and all the ſervants of the Lord are liers, who have teſtified that Chriſt died not for the godly, but for the ungodly and ſinners.

But where the Scripture ſaith, The Law was our Schoolmaſter to bring us to Chriſt: I ask again, is it the Ceremonial Law, or the Moral Law that is meant in this place? If you ſay the Moral, or the Ten Commandements. I anſwer; That doth not lead to life, and ſo not to Chriſt; but is properly the miniſtration of condemnation, 2 Cor. 3. That is, the proper work of the Moral Law, or Ten commandements, is to condemne, if it be not obeied; and yet not to bleſſe, until it be every jot fulfilled, wh ch is impoſſible to be done by any man for juſtification, in that exact and ſevere way which the Law calls for; which makes the Apoſtle ſay, as many as are of the works of the Law, are under the curſe. Mark, he doth not ſay, as many as are of the works of ſin, are under the curſe, though that be true; but as many as are of the works of the Law, a…e under the curſe: for it is written, Curſed is every one that continueth not in all things that are written in the book of the Law to do them. But that no man is juſtified by the deeds of the Law it is evident, For the juſt ſhall live by faith, Gal. 3.10, 11.

If it be meant of the Ceremonial Law, as I am moſt inclinable to believe, becauſe he ſaith it was our Schoolmaſter; he doth not ſay it is, but it was our Schoolmaſter to bring us to Chriſt, being a Tutor or Governour; holding forth Chriſt to come by its types and ſignifications, untill the time appointed of the Father, which appointed time (and ſo that Law) was to have an end, when God ſent forth his Son made of a woman, Jeſus the Son of Mary, who was made under the Law, to redeem thoſe that were under the Law.

Now the Ceremonial Law did bring or lead to Chriſt theſe two waies: Firſt, In that it did continue in full force until he did come into the world, and had done that which was by it held out for him to do.

Secondly, in that the ſeveral types and ſhadows, as thc blood of Bulls and Lambs, with diverſe other ſervices did lead to, or hold forth Chriſt that was to come: but the Moral Law, or Ten Commandements, is ſo far from leading us to Chriſt by our following it, that it doth even lead thoſe that are led by it under the curſe. Not becauſe the Law hath an evil end in it, but becauſe of our weakneſſe and inability to do it; therefore it is forced, as it is juſt, to paſſe a ſentence of condemnation on every one, that in every particular fulfills it not.

In the next place, thou art offended becauſe I ſaid, It is not of works, leaſt any man ſhould boaſt, as thoſe fond hypccrites, called Quakers would do.

Thou art offended, it ſeemes, becauſe I call you boaſters. You need not, for I do not know your fellows for boaſting under heaven, In that you, (Phariſees like) do crye up your ſelves to be the men, and condemne all others; when you are the men that are the greateſt enemies to the Christ of GOD without p. 16(who is the Saviour) of any man under heaven. And in that you pretend you are perfect, when you are the notableſt lyars and corrupters of the ſayings of the peopl of God, yea, and of the Scriptures alſo, that ever I came neer in all the daies of my life; And I doubt not but before I have done with you, I ſhall make it appear to them that read or hear my lines aright. Thy Quaerie in page. 13. runs thus. Will that Faith which is without works juſtifie? I anſw. No, Neither will thoſe workes which are without faith ſanctifie. What then, Is it faith and workes together that doth juſtifie? No, it is onelyonly faith in the blood of the man Chriſt, that did hang on the Croſſe on mount Calvary, that doth juſtifie in the ſight of God and the ſoule, and it is the fruits of faith, good workes, which do juſtifie in the ſight of men. So that when it is ſaid, wee are juſtified by workes; It is not meant that workes will juſtifie in the ſight of God. No, but ſhew me (or ſhew men) thy faith, or juſtifie thy faith to be true and right before men by thy workes. Shew men thy faith by thy workes, it is in the ſight of men. So that wee conclude a man is juſtified by faith without the workes of the Law in the ſight of God, and ſo his owne ſoule alſo, and his faith is juſtified, or made manifeſt, to be indeed that which is right, both to believers and to the world by it's works. Though I muſt confeſſe, that both Paul and Peter, and the reſt of the Saints may ſometimes be deceived in the truth of the faith of others by their workes.

Again in page 17. thou ſeemeſt to be offended, becauſe I ſay, Living by faith, is to apply the Lord Jeſus Chriſt his benefits, as birth, righteouſneſſe, death, blood, reſurrection, aſcention, and interceſſion, together with the glorious benefits of his ſecond coming, to me, as mine, and for me. &c.

Friend, methinks thou ſhouldeſt find no fault with this, but that the man Chriſt Jeſus, the ſon of Ma y▪ is not very pleaſant to thee, becauſe thou haſt ſwallowed down ſecretly another doctrine: but friend, I ſpeak of applying theſe things, and thou ſpeakeſt of talking of them. I know that there are many who talke of Chriſt, that will fall ſhort of heaven and glory.

But tell me, what ſaieſt thou to him tha… doth apply all theſe things to his ſoul, is there not enough in them to juſtifie him, that doth really, and truly in the power of the Spirit, believe this to be true which I have ſaid? Or doeſt thou deny it, and preach another Goſpell? And whereas thou ſayeſt, The word of the Goſpell ſaith not, who ſhall aſcend, to fetch Chriſt from above for ſalvation. Though there is never a ſcripture that ſaith theſe words, word for word; Yet the Scripture ſaith, The word is mghthee, even in thy mouth, and in thy heart; But marke, it is the word of faith, not the man Chriſt Jeſus, but faith which layeth hold on him Rom. 10.8, 9. Read the 9. verſe, which is this, Tbat if thou ſhalt confeſſe with thy mouth the Lord Jeſus (who was borne of the Virgin Mat, 1.21) And ſha…t believe in thine heart, that God raiſed him from the dead. thou ſhalt be ſaved. Theſe great and precious Scriptures, with which by corrupting of them, the Quakers have beguiled many, have this meaning, That if thou ſhalt confeſſe with thy mouth the Lord Jeſus; that is, in profeſſion and practiſe own him and believ, him to be the Anointed Saviour. And ſhalt believe in thine heart, there is the word of faith, if thou ſhalt believe in thine heart, that God raiſed him from the dead, thou ſhalt he ſaved: for with the heart man believeth unto righteouſneſſe, and with the mouth confeſſion is made unto ſalvation. But what ſhould men believe with the heart? Namely this, that God raiſed p. 18him (that is Chriſt) from the dead. ver. 10. And therefore, I wonder thou ſhouldeſt ſo ſcold, as thou doeſt, againſt the truth: If this be not truth blame the Scripture which do teſtifie of theſe things for truth. For I am ruled, and would be ruled by them thtough the Spirit.

But farther thou art offended that I ſhould ſay, They are deceived who owne Chriſt no otherwaies then as he was before the world began. This Queſtion I briefely aſke thee. Had Chriſt a body of fleſh, before the World began? If you ſay no, as you muſt, if you ſay true. Then, do not I ſay true? when I ſay, they are deceived who own, Chriſt no otherwiſe then as he was before the world began; becauſe they owne him not with that body of fleſh which he took of the Virgin Mary, and ſo are Antichriſts, as the Scripture ſaith. And how ſay you? Do you believe, that the ſame Chriſt who was …efore the World, without a body, did in time come into the world, and t…ke a bodie from the Virgin, and in that bodie did obtain everlaſting redemption for ſinnesr, and is gone with that very body into the preſence of his Father above the clouds into heaven from his Saints on earth, though in them by his ſpirit. A plain anſwer to this, would unlock your double meanings. Again, thou ſaieſt the Saints drank of the ſpiritual Rcck that followed them

Friend, I confeſſe, that that ſpirituall Rock that did follow the Fathers, and long after, was from the ſame loines with them, even from the loins of Abraham, and the reſt of the children of the promiſe, according to the promiſe, was the meat and drink of Saints Rom. 9.4, 5. But to look upon Chriſt no otherwiſe then as he was before the world was, which was a ſpirit onelyonly, and not to own him now clothed with a bodie, abſent from his children touching the ſame bodie, I dare be bold to ſay, they are no Chriſtians, but Antichriſtians; yea Antichriſts. He that confeſſeth not that Jeſus Chriſt is come in the fleſh is Antichriſt, and of Antichriſt. Again.

At this alſo thou wrangleſt, becauſe I ſaid, that every Spirit that confeſſeth not that Jeſus Chriſt, who was with the Father before the world was, did in the appointed time of the father, come into the World, take a body upon him, and was very man as well as very God: and did in that very body ſuffer what did belong to the ſons of men, &c. So my book. page 42. 43. 44.

I anſwer, if thou didſt indeed believe the truth, thou wouldeſt owne theſe things. But being deceived, rather then thou wilt let this paſs for truth, though thou dare not oppoſe it with open face, yet thou wilt put on a vaile, and venture upon it thus, ſaying; If every ſpi…it were of God, w…ich doth confeſſe in words this, then is not the Pope himſelfe Antichriſt.

Anſwer. Friend, it is one thing to confeſſe the things in words, and another thing to believe them, and to make a life out of them; and therefore is thy life made out of Chriſt without thee, by the operation of his ſpirit within thee, yea or no?

Then in anſwer, to my bidding people receive no Chriſt, except God's Chriſt, thou ſaieſt thus, That Chriſt is a miſtery, and unto him is light, and ſhall be ſalvation where his perſon never came. Th…s Queſtion I aſke thee, did or doth Chriſt obtaine ſalvation for any, without that …y which he took of the Virgin? And yet thou ſaieſt, it cannot be ſaid, here is the place where the Son is not.

I anſwer: as the Son of God is alſo very man, ſo it may be ſaid, here is the p. 19place where he is not, and there is the place where he hath not been, though as he is God it is otherwiſe, let him that reads underſtand.

And now paſſing by many things that I might juſtly examine, and alſo many unſeemly expreſſions, I come to the next thing, and that is; where you ſay, you wreſt not the Scrripture in Joh. 1.9. But it is evident, that you do moſt horribly wreſt it, in that you, though you ſeem to take it in the plaine words, yet would hold, that that light is the Spirit of Chriſt, notwithſtanding there is no ſuch thing mentioned in that Scripture. For marke, as I have ſometimes ſaid, and now alſo will ſay, that that light wherewith Chriſt, as he is God, hath lightened every one with, is not the Spirit of Chriſt, as is cleere, in that ſome are ſenſuall having not the Spirit, which they muſt needs have, if it were given to every one that comes into the World, and therefore, in that you ſay, I ſay you lay down that ſcripture falſe, I ſay again, that you ſay many things which I do know to be blaſphemie, as I ſhall prove cleerely anon, as alſo I have already. And therefore, to take thee off from this, I ſhall ſay, that Chriſt as he is a mediator, a man between God and man, ſo he doth not lighten every man that comes into the World, though as he is God he doth. And that is manifeſt, where he often (as he was man) ſaith, Theſe things are ſpoken to them that are without in parables; that ſeeing, they might not ſee; and hearing, they might not underſtand, Luk, 8.10. And again, where Judas (not Iſcariot) ſaid; Lord, how is it, that thou wilt manifeſt thy ſelf to us, and not unto the world? He ſaith, If a man love me, he will keep my ſayings, and my Father will love him, and we (I as Mediatour, and my Father as reconciled in me) will manifest our ſelves unto him, Joh. 14.21.23. And again, No man knoweth the Father but the Son: That is, no man knoweth him as a Father, but the Son; and he to whom the Son will reveal him, Mat. 11.27. But above all, take that Scripture where the Son ſaith, I thank thee O Father, Lord of heaven and earth, becauſe thou haſt hid theſe things from the wiſe and prudent, and haſt revealed them to Babes, ver. 25. Here the Son and the Father are ſpeaking one to another; the Father he hides the glorious things of the Goſpel from the world, Mat 11.25, 26, 27. and the Son he rejoices in ſo doing. At that ſame houre Jeſus rejoiced in Spirit, and ſaid, I thank thee O Father, &c. Therefore underſtand thus much, that though Chriſt as he is God, doth give to every man a light, which is Conſcience, otherwiſe called Nature, Rom. 2.14. 1 Cor. 11.14. yet it doth not follow, that every man hath enlightning from Chriſt as he is Mediatour. No, Chriſt as he is Mediatour doth neither pray for the world, Joh. 17.9. neither doth he give his Spirit to all that are in the world; for ſome are ſenſual, and have it not. But now the argument that thou do'ſt bring to colour the contrary with, is this; For what the Father doth, ſaieſt thou, the Son doth alſo. Anſw. Though this be true, that the Son doth what the Father doth; yet it doth not appear, that either the Father, or the Son hath given the Spirit to every one that comes into the world.

Again thou ſaieſt, thou denieſt thoſe that ſay, That light which every ono hath as he coms into the world, is Conſcience; though ſome call it Chriſt, falſly. Jude 19.Jude 1:19Anſw. Friend, What wilt thou have it called? Chriſt. No. If not Conſcience, then call it Nature it ſelf; for all have not the ſpirit.

But another great argument thou bringeſt in page 15, is, The light of Chriſt p. 20doth convince of ſin. Now do you call conſcience the light of Chriſt? that will convince of ſin, Joh. 8.9. And they being convinced by their own conſciences, &c. If thou doeſt call the Law the light of Chriſt, that alſo will convince of, or make known ſin; For by the Law is the knowledge of ſin, Rom. 3.20. If thou do…ſt call even Nature it ſelf, the light of Chriſt; That alſo doth ſhew, that ſins are a ſhame, even thoſe ſins which ſome leap over, 1 Cor. 11.14. and Ruffian-like they will wear long hair, which nature it ſelf forbiddeth, and is commended for the ſame▪ by the Apoſtle. The Spirit of Chriſt alſo will convince of ſin. What, becauſe theſe ſeveral things will convince of …in, therefore will they needs be the Spirit of Chriſt? Or do they altogether make but one Spirit of Chriſt? Doeſt thou profeſſe thy ſelf to walk in the light, and art no… able to know theſe things? Or if thou doeſt know them, art thou ſo unfaithful, as not to tell poor people of them, who are ſome of them at their wits end, by reaſon they are not inlightned into theſe things▪

Another of thy arguments, is, They ſaw the eternal power and Godhead, by that which was made manifeſt of God in them.

Anſw. The Scriptures ſay not ſo word for word, but thus; Becauſe that which might be known of God, was manifeſted in them. But how? For hee hath ſhewed it unto them. But how? Why the inviſible things of him from the creation of the world are clearly ſeen, being underſtood by the things that are made (which words in thy charge againſt me thou didſt leave out) But mark: The inviſible things of God from the creation of the world are clearly ſeen, being underſtood by the things that are made. But how then doth it ſay, that the knowledge of God is manifeſt in them? Why, becauſe God hath ſhewed it unto them by the things that are made, even by the creation of the world. So that this Scripture holdeth forth thus much; that the inviſible things of God, as his Power, Holineſſe, and common goodneſſe to the ſons of men are clearly ſeen, being underſtood by the things that are made. But how feeble an argument is this, to prove ſuch a doctrine as this: That every one hath the Spirit, when this light diſcovers God onelyonly by his works in the world. Friend; if they that know God, becauſe he doth ſhew himſelf to them by his works i… the world, have the Spirit of Chriſt, then the ſame argument will ſerv to ſpeak thus much; that the Divels themſelvs have the Spirit of Chriſt, which would be wonderfull blaſphemie once to affirm. And Friend, the very Divels, both for the knowledge of ſin, and alſo for the knowledge of God's eternal power and Godhead, have more experience, then all the unregenerate men in the world; and yet have not the leaſt ſpark of the Spirit of Chriſt in them.

Other lame arguments thou tumbleſt over, like a blind man in a thicket of buſhes, which I paſſe by; But one thing more thou haſt, and that is this; Thou askeſt me, Whether I do know this light which God and Christ hath given to every man? Firſt, I deny that Chriſt as he is Mediatour, hath given to every man his Spirit;Rom. ….14. 1 Cor. 11.14.1 Cor 11:14 And ſecondly I deny, that Chriſt as he is God hath given to every one his Spirit; but this I ſay, as I have often ſaid, it is Conſcience, or Nature it ſelf that every one hath, take it in either of theſe Scripture terms, as I have proved at l…rge. And whereas thou askeſt me, Whether that light, which Chriſt as he is God hath lightned every one with that comes into the p. 21world, be ſufficient in it ſelf for life and ſalvation. I anſwer plainly, No, for then Chriſt Jeſus needed not to have come into the world to die for ſinners▪ for every one had that light before Chriſt did come into the world.

And ſecondly I anſwer, it is not able, for then it would have been a needleſſe thing for Chriſt to tell his Diſciples of ſending them his Spirit, to lead them into all truth. They might have ſaid, Why doeſt thou talk of ſending us thy Spirit, who have that that can do the deed already, if that could have done it.

3. Becauſe the Scripture ſaith, Some are ſenſual, having not the Spirit. Now a man cannot lay hold on Chriſt, nor believe in him ſavingly without the Spirit, becauſe faith is the work of the Spirit.

And 4ly. Becauſe then it had been in vain for the Lord to have given the Scriptures to teach men out of, either concerning himſelf, or themſelvs: Why? Becauſe without it they had a ſufficient light to guide them: that thing muſt not be ſo.

And whereas thou askeſt, whether the fault be then in God, or in that thou calleſt his light, or in the Creature? I anſwer; What if God, willing to ſhew his wrath, and to make his power known, indured with much patience the veſſels of wrath fitted to deſtruction; and that he might make known the riches of his glory on the veſſels of mercy, which he had afore (before the world was, Eph. 1.4.) ordained unto glory? And ſecondly, O vain man! what is that to thee if God ſhould make ſome veſſels to diſhonour: hath not the Potter power over the clay, of the ſame lump to do therewith as he pleaſe, Rom. 9. from ver. 16. to ver. 22.

And where I ſay, Chriſt as he is God hath lightened every one that cometh into the world: To it thou giveſt a glavering anſwer; but having touched on this before, I paſſe it by.

To the next thing, where I ſay, Men's neglecting this light, or law, will be ſure to damne them, though their obedience to the Law will not ſave them. Here thou ſaieſt I have confeſſed truth, (and I know it is true by experience) and thou commenteſt on thoſe things laid down by me thus: Then ſurely (ſaieſt thou) it is good not to neglect it; that is, not to neglect following the Law. To which I anſwer; As their obedience to the Law will not ſave them, ſo their neglect of obedience to the Law will be ſure to damne them; theſe things thou canſt not deny. But is this all the wit thou haſt? Becauſe the neglect of the Law will be ſure to damne them; therefore wouldſt thou put poor ſouls to follow that which will not ſave them? (O wonderful ignorance). Nay, but thou ſhouldeſt have ſaid, Then ſurely the beſt courſe is, for a poor ſoul in this caſe, to flie to the Lord Chriſt, even the man Chriſt Jeſus, who was ſlain on mount Calvary for the ſins of poor ſinners. And the rather, becauſe he did ſo willingly, of his own accord lay down his life for them. Me thinks, I ſay, thou ſhouldeſt rather have ſaid, Then let us follow the Son of Mary, the man Chriſt Jeſus, the Lamb of God that takes away the ſins of the world, by his blood on the Croſſe; who is now alſo at his Fathers right hand making interceſſion for all thoſe that do come to the Father by him; but they that are not for the truth, will advance any thing but the truth. And as for that which thou calleſt the ſecond clauſe, which is, The Law (ſayeſt thou) muſt be obeied.

p. 22I anſwer, Chriſt Jeſus hath done that, in his own perſon, and juſtified me thereby; and for my part, I will not labour now to fulfil the Law for juſtification, leaſt I ſhould undervalue the merits of the man Chriſt Jeſus, and what he hath done without me: and yet will I labour to fulfil, if it were poſſible, ten thouſand Laws, if there were ſo many: and O! let it be out of love to my ſweet Lord Jeſus, (2 Cor 5.14.) for the love of Chriſt conſtrains me▪ and thus much to thy 16 page.

In the next place. Thou art offended with this, becauſe I ſay, though Chriſt doth give a light to every one that coms into the world, yet it doth not therefore follow, that this conſcience (or light) is the Spirit of Chriſt, or the work of grace wrought in the heart of any be…iever. This I ſhall paſs alſo, as having ſpoken to it already, only mind thee of thy weakneſs, in that thou ſhouldeſt m…ke this conſcience; that Chriſt hath given to every man to be the ſame with the Spirit of Chriſt. And thou ſayeſt further, that the light, that Chriſt hath lightened every one with, is the ſame in narure with the Spirit of Chriſt O wonderful! that a man ſhould be ſo fooliſh, and ſo much beſides the truth, as to compare that nature, or conſcience, that is given to every man; equall to the Spirit of Chriſt: Nay, thou ſayeſt that it is one with it in nature. Did'ſt thou not bluſh when thou laydeſt it down? If thou did'ſt not, thou mighteſt have done with ſhame enough. As I ſaid before, becauſe thy conſcience will convince thee of ſin, therefore thou wilt call it Chriſt, or as good as Chriſt. What! becauſe the Law will convince of ſin, therefore the Law muſt be called Chriſt. What ignorance is this? Nay, nature it ſelf, that muſt have the preheminency, even as high as Chriſt Jeſus, becauſe it can tell a man that it is a ſhame for him to wear long hair.

Then thou askeſt me, can there be a ſurer thing for the Creature to walk by, than by the light of Chriſt, which thou confeſſeſt every one hath, that cometh into the world. Anſwer; Friend, to the law, and to the teſtimony (ſai h the Scriptures), for they teſtify of Chriſt. And if thou or any elſe, ſhall leave the Scriptures, to follow the convictions of their own conſcience; ye are not like to know Chriſt Jeſus the Lord, for they may be defiled. And again, it is through the promiſes laid down in the Scriptures, that we may partake of the divine nature, 2 Pet. 1.4. and not by our following of the law, or conſcience: Gal. 3.1, 2, 3, 4.

But again, where I ſay, Heathens, Turks, Jews, Atheiſts, &c. have that which doth convince of ſin, and yet are ſo far from having the Spirit of Chriſt in them, that they delight to do iniquity; and to ſerve their luſt. Upon this, thou moveſt this Quaery; Do they, or I, or any other ſerve ſin and luſt, becauſe Chriſt hath not given us light, or becauſe we hate this light.

Anſw. This I do really confefs, that every Heathen, Turk, or Jew in this world, hath a conſcience within them, that doth convince of ſin; for the Gentiles which have not the law, that is, not the law in tables of ſtone, or written as we have; theſe do by nature, the things conteined in the law; theſe having not the law, are a law unto themſelvs; which ſhew the work of the law written in their hearts, their conſciences alſo bearing them witneſs, &c. And all men and women ſhall be left without excuſe, p. 23even by the convictions of their own conſciences, or the law. But now that theſe things are the Spirit of Chriſt, that I deny. For conſcience is but a creature, a faculty of the ſoul of man, which God hath made. Neither is the law the Spirit of Ch…iſt; for the law is not of faith. They that are of the works of the law are under the curſe, but they that have the Spirit of Chriſt, they are the children of God, and under grace, and delivered from the curſe, as it is written Gal. 3. As many as are of the works of the law are under the curſe. But what is it to be of the works of the law, or under the law? Anſw. Why to ſeek to be juſtified by their obedience to the law. Iſrael which followed after the law of righteouſneſs, Mark. They that follow af…er righteouſneſs, do not attain to the law of righteouſneſs; if they ſeek it not by faith: but as it were by the works of the law. But Chriſt hath delivered u… from the curſe of the law,Rom. 9.30.31.Rom 9:30Rom 9:31 being (in our nature), made a curſe for us. Gal. 3.10, 11, 12, 13.

But whereas thou ſayeſt, this conſcience, or law, which you would fain have called the Spirit of Chriſt; works in all men either to juſtifie, or condemne. I do plainly deny, that either conſcience, or the law can juſtifie, though they can condemne. Mark, the law is called the miniſtration of condemnation, but not of life.

The Goſpel is called the miniſtration of life, but not of condemnation;2 Cor. 3.9.2 Cor 3:9 the law was given that ſin might be diſcovered. The Goſpel was ſent, that ſin might be taken away. The law worketh wrath; but the Goſpel is a Goſpel of peace, Rom, 10. The law makes nothing perfect, Heb. 7.19. but Chriſt juſtifieth from all thoſe things from which we could not be juſtified by the law of Moſes, Act. 13.39.

And whereas thou askeſt me whether any thing doth convince of ſin contrary to, or beſides the Spirit of Chriſt.

I anſwer, there is conſcience, and the law, yea, and nature it ſelf that doth convince of ſin; as before I have proved at large. Yet neither is conſcience, the law, or nature it ſelf the Spirit of Chriſt; no, but are much inferiour to it, as being things of no glory in reſpect of it.

And again, that ſomthing doth convince of ſin beſides the Spirit of Chriſt, it is evident: for the law ſaith,2 Cor. 3.10.2 Cor 3:10 Curſed is every one that continueth not in all things that are written in it to do them But the Spirit convinceth men of their unbelief, together with other ſins. Now mark, the law alſo convinceth to work for life, the Spirit convinceth to believe for life; the law ſaith, he that doth not fulfil me, ſhal be damned. The Spirit ſaith, he that believeth in Chriſt ſhal be ſaved. Now obſerve the terms of the law and of the Goſpel, are different one from another as to juſtification. If men ſeek for life by the law; then the law ſaith, fulfil me perfectly and thou ſhalt live. The Spirit ſaith that Chriſt Jeſus came into the world to ſave thoſe that by tranſgeſſion had broken the law. For, for this cauſe ſaith the Spirit he (Jeſus the ſon of Mary, the man Chriſt between God and us, 1 Tim. 2.5.) is the Mediator of the New Teſtament. For what? That by means of death for the redemption of the trangreſſions that were under the firſt teſtament, they which are called might receive the promiſe of eternal inheritance, Heb. 9.15. Now I would not be miſtaken; I do not ſay, that the Spirit of Chriſt doth give the leaſt liberty to ſin; God forbid. But it's convictions are of a more ſaving and refreſhing nature than the convictions of the law, and do more conſtrain the ſoul to holineſs then that.

p. 24The Law ſaying, Work for life; the Spirit ſaying, Now to him that worketh not (for life) but believeth on him that juſtifieth the ungodly, his faith is counted for righteouſneſſe, Rom. 4.5. as thus; If I ſhould owe to two Creditors ten thouſand talents; the one ſhould ſay unto me, thou oweſt me five thouſand talents, pay that thou oweſt; the other ſhoul ſay, thou oweſt me five thouſand talents, and I frankly and freely forgive thee all. Now theſe expreſſions are contrary one to another. Even ſo is the end of the convictions of the Law not according to the end of the convictions of the Spirit of Chriſt; the one ſaying, Pay me that thou oweſt; the other ſaying, Thou art frankly and freely forgiven all.

The next thing thou uttereſt is, where I ſay, Thoſe that are alive unto ſins, have not the Spirit of Chriſt. But ſayeſt thou, It is given to every man. Mark, thou ſaieſt, It is given to every man: The Apoſtle ſaith, Some are ſenſual, having not the Spirit, Jude 19. Who muſt we now believe, the Apoſtle, or you? Certainly your doctrine is not according to truth, but a lie; as is clear, in that you will affirme that which the Apoſtle doth deny.

Then thou ſaieſt, I bring other vain arguments to prove, that every one hath not the Spirit of Chriſt. This one is enough to prove it, that the Apoſtle ſaith, Some men have it not. But that which thou calleſt vain, I am ſure neither thou, nor any of thy fellows are able to anſwer. One is to this purpoſe; The Divels are ſo convinced of ſin, that they did fear the torment that was to come upon them for their ſins; and did fear alſo that the Son of man was come to torment them for their ſins, and yet the Divels have not the Spirit of Chriſt. So that it is evident, that we may be convinced of ſin, and yet not by the Spirit of Chriſt. A ſecond argument which thou calleſt vain, is this, Man in his coming into the world hath this Conſcience given him, which doth convince of ſin, Joh. 8.9. yet man in his coming into the world, or as he cometh into the world, hath not the Spirit of Chriſt given him, for that muſt be received ordinarily afterward by the preaching of the Word, which is preached by the Miniſters and ſervants of Jeſus Chriſt, Act. 10.44▪ While Peter yet ſpake to the people, the holy Spirit fell on all them that heard the Word.

But farther, thou ſaieſt, Untill I prove the light of Chriſt contrary to the ſpirit of Christ, thou wilt ſay, that every man hath that which is one in union, and like the ſpirit of Chriſt, even as good as the ſpirit of Chriſt in its meaſure.

Anſwer. Friend, I have proved already that every man hath not the Spirit of Chriſt, though they have that which thou doeſt call the Spirit of Chriſt, which is conſcience, and nature it ſelfe. And this I ſay again, th…t thou haſt laied open thy weakneſs very much, to ſay that every man hath that which is as good as the Spirit of Chriſt. Friend, ſeeing the Scriptures ſay, ſome have not the ſpirit of Chriſt, how durſt thou ſo blaſpheme, as to ſay, then it is as good as the ſpirit of Chriſt in its meaſure. Was there ever ſuch a deale of ignorance diſcovered at one time by a man, as to ſay, that every man hath the Spirit, or that which is as good as the Spirit; though the Spirit ſaith plainly, that ſome have not the Spirit, as I have proved plainly. Jude, 19. Friend, what is there beſides the Spirit, that is as good as the Spirit? Be ſilent, and ſay no more ſo, leaſt thou do through ignorance, or preſumption, ſet up thy coſcience or p. 25nature, as high and as good as the Spirit of Chriſt, when indeed they are not worthy to be compared with it, being weak, and not able to do that which is and hath ben done by the Spirit of Chriſt

Then thou art offended, becauſe, I ſaid, the Devill doth deceive poor ſouls by bidding them liſten within, and ſee if there be not that which doth convince of ſin. Friend, All men have not the Spirit, though they have that conſcience that doth convince of ſin John, 8.9. Now ſeeing all men have not the ſpirit, is it not a great deceit of the Devill to perſwade poor ſoules, that becauſe they are convinced for ſin by their owne conſciences, therefore they have the Spirit of Chriſt. Surely it is from the devill. Firſt, becauſe he would make thee believe, that Conſcience which is but a creature, is the Spirit of Chriſt, by whome the world was made. Again, becauſe the Soule being perſwaded that it hath the ſpirit (when it hath it not,) as all men naturally are without it, Eph. 3.13. If it kept off from ſ…eking and begging for it, being allready perſwaded (falſely) that it hath it.

And whereas thou ſaiſt, the voice of the Goſpell, is, to bid liſten within the heart, as Paul preacheth. I deny that Paul biddeth liſten within. But the Scripture that you would faine make ſhelter for your errour is this, where he ſaith, The word is nigh thee, even in thy mouth, and in thy heart. That is, the Word of Faith which wee preach. Now friend, Faith is that which layeth hold of, or beleeveth the Goſpel. And that this is the meaning, read the next verſe, That (ſaith he) If thou ſhalt confeſſe with thy mouth the Lord Jeſus, and ſhalt believe in thine heart that GOD hath raiſed him from the dead, thou ſhalt be ſaved. So that it is cleer that the Word of faith, is to believe aſſuredly from the very heart, that God hath raiſed up Jeſus from the dead, out of the grave into which he was laid by Joſeph: And that he was raiſed again for my juſtification. Rom. 5▪ 25. as it is written· 1. Cor. 15. Moreover Brethren, ſaith he, I declared unto you the Goſpell which I preached unto you at the firſt, which alſo you have received, and wherein you ſtand, by which alſo you are ſaved, if you keep in memory, or aſſuredly believe, what I preached unto you, unleſſe you have believed in vain: But what was that Goſpel you preached? Why, ſaith he, ver. …. I delivered unto you firſt of all, that which I alſo received; How that Chriſt died for our ſinns according to the Scriptures: And that he was buried, and that he roſe again the third day according to Scripture, and that he was ſeen of the brethren after his reſurection, &c. The Word of the Goſpel, my friend, is Chriſt died for our ſins according to the Scriptures, and that he roſe again according to the Scriptures: And that he is aſcended from his Diſciples, to prepare a place for them according to the Scripture.

That he ever liveth to make interceſſion in his own perſon without, as Mediator be…ween God and man, according to the Scripture. Heb. 7.25.

That he wil come again in the Clouds with all his mighty Angels,1 Theſ. 4.16, 171 Thess 4:161 Thess 4:17 and before him ſhal all Nations be gathered according to the ſcriptures, Mat. 25.31.32. after which time, his Saints ſhall be ever with him, according to the Scriptures.

Again, thou art offended in that I ſaid. Now the poor ſoule finding this to be ſo (that it is convinced of ſin) all in haſte (if it be willing to profeſſe) through ignorance of the Goſpel,Here my words are corrupted. claps in with the motions of it's owne conſcience, wich doth command to abſtain from this evill, & to practice that good. p. 26Which words of mine thou corrupteſt, and wreſteſt, and layeſt down in another form, as are to be ſeen in thy book p. 18. But now friend; is not he ignorant of the Goſpel, which thinks his own conſcience will lead him to eternall life, by commanding to abſtain from this evill, and practiſe that good? Surely, if ſalvation coms by our conſcience, or by the convictions or commands thereof, Chriſt Jeſus died for nothing, Gal. 2. laſt ver.

And whereas thou askeſt, what, and how doth the light of the Goſpel work, if not in the conſcience. I anſwer, though the light of the Spirit of God and the Goſpel be in the hearts of the Elect of God; yet the Goſpel light is hid, and doth not ſhine ſo much as unto, much leſſe into the conſciences of ſome of them that be loſt, 2 Cor. 4.3.4. that though the light of the Goſpel doth ſhine; and that gloriouſly too in the hearts of Gods Elect, yet it doth not follow, that the convictions of Conſcience is the Goſpel; no, nor the convictions of the law neither. And again, though every one of Gods Elect have the light of the glorious Goſpel ſhining in them, what argument is this to prove all men have the light of rhe Goſpel ſhining in them. No ſaith Chriſt; I thank thee O Father, rhat thou haſt hid theſe things (the things of the Goſpel) from the wiſe and prudent, and haſt revealed them to babes. And whereas thou ſayeſt (as I gather by thy words) that I call conſcienee the light of Chriſt. I ſay, if thou mean by theſe words (the light of Chriſt), the Spirit of Chriſt, I do deny that every man hath it: but if thou call conſcience the light of Chriſt, or the higheſt light that is in an unconverted man the light of Chriſt; then I ſay, that the higheſt light that is in a naturall or unconverted man, (which you call the light of Chriſt) is not able by all its motions and convictions, not yet, by all the obedience that a man can yield to theſe convictions; I ſay, they are not able to deliver him from the wrath to come; for deliverance from that is obteined by the blood of Jeſus, which was ſhed on the Croſs, without the gate of Jeruſalem (as I have often ſaid) Epheſ. 1.7. compared with Heb. 13.12. And not any light within a naturall man.

And whereas thou ſayeſt, that I ſayd, the Devill counterfeits the new birth, by perſwading to follow the light of the world: I anſwer,**bere is another of his falſe accuſ…tions of me▪ thou haſt moſt naughtily belied me. The words that I ſaid (ſpeaking of the Devil before) are theſe. Now he counterfeits the new birth (ſaid I) by perſwading them that it is wrought by following the light that they brought into the world with them; as is clearly ſeen in my book page 76. Friend, I wonder that you ſhould ſo boldly profeſs your ſelf to be led by the Spirit of Chriſt, when you make it manifeſt that you are guided by the ſpirit of Satan. Was not he a lyar? and haſt not thou been led by a lying ſpirit alſo, in wreſting of my words as thou haſt done?

But I do freely declare again, that Satan doth deceive thoſe ſouls, whom he perſwads the new birth is wrought in, by following the light they brought into the world with them; for men as they come into the worid, do not receive the Spirit, for it is given the Elect afterwards; neither have all men the Spirit. And he that hath the new birth, muſt have it by, and through the Spirit; as it is written, except a man be born of Water and of the Spirit, he cannot enter into the Kingdom of heaven. Therefore, if men do not bring the Spirit into the world with them; and if nothing without the Spirit, or nothing but the Spirit will or can work the new birth in a man: It muſt needs follow, that p. 27they who think the new birth is wrought by that light or conſcience which they brought into the world with them, muſt needs be beguiled by Satan.

I do paſs by many of thy raging expreſſions, which I might juſtly charge with much unrighteouſneſs; but I know the time is but ſhort, and then whatſoever thou haſt done in ſecret, ſhall be laid open upon the houſe tops, therefore I forbear them.

Again, thou art offended becauſe I ſaid, now Satan makes the ſoul believe he is its friend, and that he is a Goſpel Miniſter, 2 Cor. 11.14. and if the ſoul will be led by what ſhall be made known to it, from the light or conſcience within, it ſhall not need to fear, but it ſhall do well, page 76. of my book. I ſaid it then, and I ſay it now; and I know that he that doth think to be born again by following his conſcience, or any other light that is in an unregenerate man, wil be deceived, and ſhal one day know, that there is a difference between conſcience and Chriſt; between the light of nature, and the Spirit of God. But you may ſay, how can you prove that conſcience is not of the ſame nature, of the Spirit of Chriſt. Anſw. They that are unbelieving, even their conſcience is defiled, Titus 1.15. But ſo cannot be the Spirit of Chriſt.

2. Conſcience is not of the ſame nature with the Spirit of Chriſt, for conſcience may be hardened or ſeared with an hot iron: as it is written 1 Tim 4.3. But ſo cannot the Spirit of Chriſt.

3. Our conſciences naturally are evil, having (ſaith the Scripture) our hearts ſprinkled from an evill conſcience, Heb. 10.22. But ſo is not the Spirit of Chriſt.

But again, whereas you ſaid, that I ſaid, they will not ſpeak except the Spirit move them, &c. thou doeſt falſly ſpeak of me, and again doeſt corrupt my words;This is another of his falſe accuſations of me. for I ſaid, now they will not ſpeak except their ſpirit move them, (I do not ſay the Spirit of Chriſt) (ſaid I) friend; if you can be led to life by your own ſpirit, if your own ſpirit will learn you the things of the Spirit of God; and if you can ſpeak them with and in your own ſpirit, in that demonſtration that they are ſpoken, when they are ſpoken in the Spirit of Chriſt; (which all men have not) then ſay that I ſpeak falſe things; but till that time hold your peace. Thus I paſs by thy 19. page, leaving many of thy ſcolding terms to thy ſelf.

The next thing thou ſayeſt, is, that I did run but was not ſent, like unto my forefathers: and therefore ſayeſt thou, I do not profit the people at all.Another falſe accuſation. Anſw. Which accuſation of thine, I ſhall leave to be taken notice of by the people of God in the Countrey where I dwell, who will teſtifie the contrary for me, ſetting aſide the carnall miniſtery, with their retinue; who are as mad againſt me as thy ſelf.

But farther, thou art ſomwhat diſtempered, and diſcontented that I ſayd, Many ſad and horrible doctrines are vented by you. And you faid, I named nothing. Anſw. I need not, thine own ſpeech bewrayeth thee, that thou art one of them, that do ſuch things; and I need go no further then thy own mouth and doctrine. But if it will be more ſatisfaction to tell you wherein, they of your ſociety do hold ſad doctrine, I ſhall.

Firſt; therefore your ſociety do hold and affirm, that that man which was p. 28hanged on the Croſſe between two theevs, called Jeſus; in his perſon is within you, contrary to the Scripture, Acts 1.11.

Secondly, you ſay that Chriſt is crucified within, dead within, riſen and aſcended within; which alſo you have no word of Scripture to prove.

Thirdly, your ſociety affirm, that the coming of the Spirit into the hearts of believers, is Chriſt his ſecond coming. When the Scriptures do plainly hold forth, that the coming of Chriſt in the Spirit was before his coming in the Fleſh; as in 1 Pet. 1.10, 11. where the Apoſtle ſpeaking of the Prophets inquiring into the great ſalvation which was afterwards to be accompliſhed, ſaith, Searching what, or what manner of time the Spirit of Chriſt which was in them did ſignifie; when it teſtified before hand the ſufferings of Chriſt, and the glory that ſhould follow.

Mark, here is the Spirit of Chriſt in the Prophets, long before the firſt coming of Chriſt ln the Fleſh, which was when he was born of Mary the Virgin. The Sp…rit of Chriſt, ſaith he, did teſtifie before hand the ſuffering of Chriſt, to the Prophets, which were before Chriſt came in the Fleſh, as the Scriptures hold forth plentifully.

But again, you deny the ſecond coming of that very man, with that very body, which was born of the Virgin Mary; and ſay, his ſecond coming ls not his coming again perſonally, but his coming in the Spirit onelyonly; and that is all you look for, when the Scripture ſaith; That ſame Jeſus (who appeared to his Diſciples after his Paſſion, Acts 1.3.) ſhall ſo come, even as they did ſee him depart from them into heaven; which was a very man, as well as very God. And will come again a very man, as well as very God at the end of world. For it is that man; namely, he that was crucified, whom God raiſed again, that muſt be the judge of quick and dead, Acts 10.39, 40, 41. ſeriouſly compared.

Again, you ſay, that every man hath the Spirit of Chriſt, which is a ſad doctrine, becauſe contrary to the Scripture Jude 19. And you ſay, there is that in every man which is as good as the Spirit of Chriſt; which is a blaſphemous doctrine. Beſides many other things which they of your own ſpirit have moſt ſadly ſpoken; which I ſhall not mention, being ſo commonly known to the Saints of the Lord, before whom you have openly, & without fear (at leaſt in ſhew) ſpoken. Which will doubtleſs belaid open …o your ſorrow and great amazement, at the appearing of our Lord Jeſus Chriſt.

Then thou art offended becauſe I ſaid, I wonder that the Lord doth not either cauſe the ground to open her mouth, and ſwallow you up; or elſe ſuffer the Devill to fetch you away, to the aſtoniſhing of the whole world. Certainly, Cora…, Dathan, and Abiram did not ſo horribly tranſgreſs, as you have done. Yet his hand on them (no queſtion) was as it were the aſtoniſhment of the world. Therefore, I may well wonder that you are not ſerved ſo. OnelyOnly this I conſider, it may be you have not yet filled up the meaſure of your wickedneſſe, therefore is not the hand of God, as yet upon you.

The next thing I take notice of, is, that thou findeſt fault with mine anſwer to this queſtion. But doth not the Scripture ſay, that it is the Spirit of Chriſt that doth convince of ſin? Thou ſayeſt, it is a good queſtion, but I have p. 29confounded it in the anſwer, and not anſwered plainly. Wherefore I ſhall not at all ſtick at the pains to give the reader in brief, ſome of the heads of the anſwer I then gave to it, word for word; or to the ſame purpoſe. The anſwer was. Yes, the Spirit doth convince of ſin; but for the better underſtanding of this place, I ſhall lay down this (ſaid I). That there are two things ſpoken of in Scripture, that do manifeſt, or convince of ſin. Firſt, the law, Rom. 3.20. For by the law is the knowledge of ſin. Secondly the Spirit of Chriſt doth alſo the ſame, as it is written; And when he is come, he will convince the world of ſin, Joh. 16.7, 8, 9. Now ſay I, ſomtimes the law it ſelf by its own power doth manifeſt ſin, as in the caſe of Judas, who was ſo far from having the Spirit of Chriſt; that the Devill had very great poſſeſſion of him. Which things my adverſary doth wrangle at, yet dares not affirm the contrary: only ſaith this, he had the righteous law of God written in his heart; which thing is not the Spirit of Chriſt. The law is not of faith. The law is not the comforter, but rather a tormentor; yet the Spirit of Chriſt is a comforter. Again, ſay I, the Spirit of Chriſt doth take the law, and doth effectually convince of ſin &c. Then I put forth another queſtion, ſaying; But how ſhould I know whether I am convinced by the law alone, or whether the law be effectually ſet home by the Spirit? To which I anſwer, when the law doth convince by its own power, it doth convince only of ſins againſt the law; as lying, ſwearing, ſtealing, &c. pronouncing an horrible curſe againſt thee if thou fulfil it not, and there leavs thee, but gives thee no power to fulfil it compleatly and continually, which thou muſt do, if thou be ſaved thereby. With which my adverſary is much offended; alſo ſaying, that I am confounded in my diſcourſe, and ſo leavs me, confuting none of my words by holy Scripture, but falls a railing, becauſe I reckon Phariſees and Quakers together.

OnelyOnly thus much he ſaith; That I make it a light thing to be convinced by the law, and then brings in that Scripture; This is the condemnation, that light is come into the world, and men love darkneſs rather than light; cunningly corrupting of it, and would fain have you underſtand it as ſpoken of the law, when the Son of Mary ſpeaks it of himſelf, which was not the law, but the Saviour. And that he might the better go away undiſcerned, he ſaith, and the law is light, therefore the light is the law (ſaith he). But I perceive that he doth not yet underſtand the difference between the light of the law, and the light of the Goſpel; but would fain make the law and Chriſt one Saviour: the one being but only a condemning light, and nothing elſe; the other a ſaving comfortable light. And whereas thou ſayeſt, I make it a light thing to be convinced by the law, I anſwer; the law is good, if a man uſe it lawfully, and I honour it in its place; yet if they make a Saviour of it, they make an Idol of it, and wreſt it out of its proper place. Alſo, if they think that it is Chriſt, they are much deceived.

But farther, he put me to prove any ſuch diſtinction in Scripture, as that there is any thing made mention of therein that doth convince of ſin, beſides the Spirit of Chriſt: which thing I have already anſwered, where I ſayd the Scripture ſaith, By the law is the knowledge of ſin, Rom. 3.20. and again, doth not even nature it ſelf teach you, that it is a ſhame for a man to wear long hair, 2 Cor. 11.14. and alſo conſcience, which are neither of them the Spirit p. 30of Chriſt, but much inferiour to the ſame: yet this alſo convinceth of ſin, Joh. 8.9.

But to the other thing, which is the anſwer that I give in my book to this objection: But I am not onelyonly convinced of my ſins (may ſome ſay) but have alſo ſome power againſt my ſins; ſo that I do in ſome meaſure abſtain from the ſins forbidden in the law. And becauſe I ſay, this thou maieſt have and do, as thou thinkeſt, perfectly too [as thou thinks, mark that] as thoſe fond Hypocrites, called Quakers [think] that they alſo do, and yet be but a natural man. Here my Adverſary is very much offended, and calls me Perverter of the right way of the Lord; and ſaith, Shew me any natural man in the Scripture that hath done it. Whereas had he been but willing to have laid down the Scripture I brought to prove it, hee needed not to have looked for a ſecond anſwer. But becauſe he would have it again, I will therefore ſhew you, that natural men meerly by nature may be convinced, and abſtain from thoſe things forbidden in the Law, and think they do it perfectly; nay, they do the things contained in the law. For ſaith the Apoſtle Rom. 2.14. When the Gentiles which have not the law, do by nature [mark, do by nature] the things contained in the law; theſe [the Gentiles] having not the law, are a law to themſelvs. Mark; the Gentiles do by nature the things contained in, or held forth, or made mention of by the law; the light alſo that they have, it is themſelves, being a law to themſelves; that is, their conſciences (being of themſelves) bearing them witneſſe, and their thoughts the mean while accuſing, or elſe excuſing one another, though they cannot be ſaved thereby, ver. 15. Again, when Paul was a natural man, and a perſecuter of Jeſus Chriſt, hee ſaith of himſelf, that then he was, touching the righteouſneſſe of the law, blameleſſe, Phil. 3.6. And whereas thou ſaieſt, thou hadſt rather chuſe to bee one of thoſe who abſtain from thoſe things forbidden in the law, and to have power over ſin, than to live in the tranſgreſſion of the law; this is fair ſpoken, and it doth ſhew that thou art under the convictions of the law; and if it bee no worſe, I fear thy ſtate the leſſe, though it be bad enough; yet this I ſay, if thy ſoul be not ſaved freely, by the blood of that man who was crucified on mount Calvary, and by his merits alone done by himſelf in his own perſon, thou, notwithſtanding wilt fall ſhort of eternal life. For by the works of the law, ſhall no fleſh living be juſtified, Rom. 3.20. though by it bee the knowledge of ſin, and a command to abſtain from the ſame. And thus have I ſpoken to thy 21. page.

But farther thou ſaieſt, that thou feareſt I worſhip the name Mary, becauſe I mention her name ſo much.

Anſw. If thou hadſt ſaid, I worſhip her Son, thou hadſt ſaid truly (I hope). But is not thy ſpight more againſt her Son,There are more offended as this beſides the Quakers. then her? I doubt it is; for neither thou, nor thy companions can endure that one ſhould ſay, he is ſtill the ſame that was born of Mary, fleſh and bones, a very man, now abſent from his people, though in them in his Spirit.

Again, thou ſaieſt I ſaid, That as he is God, Chriſt lightnetb every man that coms into the world; which thing again I ſay. What then? Then ſay you, I will mind you of one Scripture which you your ſelf have quoted, which ſaith, The Law is light, Prov. 4.23. Therefore ſaieſt thou, The light is the p. 31Law. Give me leave here to t…ke thy words in twain: Firſt, if when thou ſaieſt, then the law is light, thou mean, the light of the law is the light of the law, and no more, thou ſaieſt right. But if thou mean, the light of the law is the light of the Goſpel, or the Spirit of Chriſt, I muſt needs reprove thee. For I tell thee again, the law is not of faith, the law makes nothing perfect, Hebrews 7. ver. 19. The law is but a weak and unprofitable thing, as to juſtification, Hebrews 7. ver. 17. though as I ſaid before, it is good if it be uſed lawfully; which is, not to ſeek or look for juſtification thereby, nor yet to ſay, it is the Spirit of Chriſt.

Then farther thou art offended, becauſe I ſaid, When the Spirit of Chriſt convinceth, it convinceth of more ſins than the ſins againſt the law. Friend, will the law ſhew a man that his righteouſneſſe is ſinne and dung? No. For though the law will ſhew a man that his failing in the acts of righteouſneſſe is ſinne; yet I queſtion, whether the law will ſhew, that a man's own righteouſneſſe is ſinne. For there is in Scripture ſaith, it doth, or can. Secondly, ſhew mee, if thou canſt, that the ſinne of unbeliefe is ſpoken againſt in all the Ten Commandements, or that called the Morall law. But now the Spirit of Chriſt convinceth of unbelief, that is; it ſheweth, that if men do not believe, that they have redemption by the obedience of that man who was laid in the manger, hanged on the Croſſe &c. I ſay, it ſheweth that thoſe who do not lay hold on what he hath done and ſuffered without them in his own body on the tree (through the operation of his Spirit, which he hath promiſed to give to them that ask him) or elſe they have not yet been convinced of the ſin of unbelief, and ſo are ſtill in a periſhing condition; notwithſtanding their ſtrict obedience, to the light within them, or to the law. And now tell me, you that deſire to mingle the law and the Goſpel together, and to make of both one and the ſame Goſpel of Chriſt. Did you ever ſee your ſelvs undone and loſt, unleſſe the righteouſneſſe, blood, death, reſurrection and interceſſion of that man Chriſt Jeſus (in his own perſon) was imputed to you? and untill you could by faith owne it as done for you, and counted yours by imputation, yea, or no? Nay, rather have you not ſet up your conſciences, and the law, and counted your obedience to them better, and of more value, than the obedience of the Son of Mary without you, to be imputed to you? and if ſo, it is becauſe you have not been ſavingly convinced by the Spirit of Chriſt, of the ſin of unbelief.

Other things thou doeſt quarrell againſt, but ſeeing they are in effect the ſame with the former; I paſs them by, and ſhall come to the next thing thou doeſt think to catch me withall, and that is; becauſe I ſay, that God only is the Saviour, there is none beſides him. Therefore ſayeſt thou, how contrary is this to that in page 24. where I ſay, how wickedly are they deluded, who owne Chriſt no otherwiſe then as he was before the world began. Now this is no contradiction as thou wouldeſt have it; for though I ſay there is none but God our Saviour. Yet I did alſo then in my book, ſhew how he was our Saviour, namely; in that he came into the world, being born of a Virgin, made under the law, that he might redeem them that were under the law, by his obedience in that nature, by ſuffering in that nature, by his riſing p. 32again in that nature, and by carrying that nature into heaven with him, as the Scriptures at large declare; and therefore though I ſay God is our Saviour, and none beſides he; yet they that owne him to be the Saviour no otherwiſe then as he was before the world began, are ſuch as deny that he is come in the fleſh, and ſo are of Antichriſt, 1 Joh. 2. For before God could actually be a Saviour, he muſt partake of another nature then the divine; even the nature of man, Heb. 2.14.15.

Again thou ſayeſt, it is a ſlander put upon the Quakers, to ſay, they ſlight the reſurrection: Anſw. What ſay you, Do you believe the reſurrection of the body after it is laid in the grave? Do you believe that the Saints that have been this four or five thouſand years in their graves ſhall riſe, and alſo the wicked, each one with that very body wherein they acted in this world; ſome to everlaſting life, and ſome to everlaſting contempt. Anſwer plainly, and cleer your ſelvs, but I know you dare not, for you deny theſe things.

But if you ſpeak doubtfully, or covertly in anſwer thereunto; I doubt not but God will help me to find you our, and lay open your folly; if I ſhall live till another cavill by you be put forth againſt the truth.

The next thing thou cavilleſt at is, that Quaery raiſed from Eph. 4.10. and thou ſayeſt I have not anſwered it. You ſhould have anſwered it better, or elſe have confuted that anſwer I gave unto it, and then you had done ſomthing: but the great thing that troubles thee is, becauſe I ſay (further in my book) he that aſcended from his Diſciples, was a very man, For handle me and ſee, ſaith Chriſt, a Spirit hath not fleſh and bones as you ſee me have. Now let the adverſary ſhew by the Scripture (ſaid I), that there is in them any place called heaven, which is able to contain a man of ſome four or five foot long (or a competent man of fleſh and bones) for the ſpace of fifteen or ſixteen hundred years, but that above the clouds, which troubles thee ſo, that it makes thy tongue run thou canſt not tell how. But know, that when the Son of man ſhal come from heaven to judge the world in righteouſneſs, that which thou calleſt fooliſhneſs now, thou wilt finde a truth then to thy own wrong, if thou cloſe not in with him, who ſaid, handle me and ſee, for a Spirit hath not fleſh and bones as you ſee me have, Luk. 24.38, 39, 40.

Another thing that thou art troubled at, is, in that I do reckon the Quakers to be of the deluding party; when alas, all men that have eyes to ſee, may eaſily diſcern, that you are of that generation, as will appear in part by your own expreſſions, both now, and alſo at other times. But that you may take off the brand from your ſelvs, you ſay, that the falſe ptophets and Antichriſt were in the Apoſtles days, as though there ſhould be no falſe prophets now, when the very time we live in doth manifeſtly declare, and hold forth, that there are many, who at this day ſeek to beguile unſtable ſouls, of which ſort you are not the leaſt, though for ought I can learn as yet, you are the laſt, (that are come into the world) but that you may the better ſhift it from your ſelvs, you ſay, that in thoſe days there was not a Quaker heard of; namely, in the days of John. Friend, thou haſt rightly ſaid, there was not a Quaker heard of indeed, though there were many Chriſtians heard of then. By this you your ſelvs do confeſs, that you are a new upſtart ſect, which was not at other times in the world, though Chriſtian Saints have been alwaies in p. 23the world. Friend, here like a man in the dark, in ſeeking to keep thy ſelf out of one ditch thou art fallen into another; inſtead of proving your ſelvs no falſe prophets, you prove your ſelvs no Chriſtians, ſaying there was not a Quaker heard of then. But if Quakers had been Chriſtians, then they would have been heard of to the glory of God, and his Chriſt.

Again, to defend thy ſelf thou throweſt the dirt in my face, ſaying; If we ſhould diligently trace thee, we ſhould find thee in their ſteps, meaning falſe prophets, through famed words, through covetouſneſs making marchandiſe of ſouls, loving the wages of unrighteouſneſs.

Friend, doeſt thou ſpeak this as from thy own knowledge,Another of his falſe accuſatons or did any other tell thee ſo? However, that ſpirit that led thee out of this way, is a lying ſpirit. For though I be poor, and of no repute in the world, as to outward things; yet through grace I have learned by the example of the Apoſtle to preach the truth; and alſo to work with my hands, both for mine own living, and for thoſe that are with me, when I have opportunity. And I truſt that the Lord Jeſus, who hath helped me to reject the wages of unrighteouſneſs hitherto, will alſo help me ſtill, ſo that I ſhall diſtribute that which God hath given me freely, and not for filthy lucres ſake. Other things I might ſpeak in vindication of my practiſe in this thing. But ask of others, and they will tell thee, that the things I ſay are truth: and hereafter have a care of receiving any things by hear-ſay only, leaſt you be found a publiſher of thoſe lies which are brought to you by others, and ſo render your ſelf the leſs credible; but be it ſo.

And as for your thinking, that to drink water, and wear no hat-bands, is not walking after your own luſts; I ſay, that whatſoever men do make a religion out of, having no warrant for it in the Scripture, is but walking after their own luſts, and not after the Spirit of God. Thus have I paſſed thy 23 page.

And leaſt you ſhould think that the Quakers are not ſuch, as condemned me and others for preaching according to the Scriptures; as you would fain clear your ſelves of this charge laid againſt you in my book, by your ſaying, you deny the accuſation to be true upon any of the Quakers. I ſhall therefore tell you of your ſiſter Anne Blackly, who did bid me in the audienee of many, To throw away the Scriptures. To which I anſwered, No; for then the Divel would be too hard for me. And again, becauſe I ſaid, The man Chriſt Jeſus was above the clouds and the heavens, now abſent from his people in the world, touching his bodily preſence: She ſaid, I preached up an Idol, and uſed conjuration and witchcraft. Which things I ſhould rather have deſired her to repent of, then to make her a publick example for others to take warning by; but that it is expedient that your folly be laid open, that others may fear to do as you have done.

But farther, thou chargeſt me with a loudThis is anoth…r of his falſe accuſations of me. crying out againſt Chriſt within. This is thy throwing of dirt in my face again; for I have ſaid it often, that if any man have not the Spirit of Chriſt, he is none of his.

Again thou ſaieſt, that in page 203, I do take in hand to prove or diſcover, that the doctrine of Chriſt within,Here is another lie made of me. is a falſe opinion.

Thou do'ſt alſo here ſpeak falſly of me; for all that I take in hand to prove, is this, That they hold a falſe opinion (and principles too) who hold up a p. 34Chriſt within, in oppoſition to Chriſt without, who is the Saviour; as doth plainly appear by my following diſcourſe, if you read from page 203. to the end of my book.

But in the next place, after much railing, thou comeſt to the place where I again ask this queſtion. Doth not the Scripture make mention of a Chriſt within?

To which I anſwer; Yes, and he that hath it not, is none of his. But to lay open thy folly at laſt thou ſai'ſt, doth not the Scripture ſay, Chriſt is within you, except you be reprobates? and is not this thus much, are not all they reprobates (ſay you) but they in whom Chriſt is within?

Anſw. They are indeed reprobates who have not Chriſt within them; but now, how is thy folly manifeſt? that in one place thou ſhouldeſt confeſſe ſome are reprobates, who have not Chriſt within; And yet in page 18. of thy book thou ſai'ſt, it is given to every man. And in page 26. of thy book, thou ſaieſt, that a meaſure of the Spirit is given to every man, and is given within him too, though the Scripture declareth the contrary, and thy ſelf alſo now at laſt. It is well thou doeſt recant ſo much, as to eat thy firſt words at the laſt, or at leaſt to ſhew thy ſelf unſtable in judgment. Friend, thou maiſt ſee, the more thou doeſt fight againſt the truth, the more thou foileſt thy ſelf: Partly by helping of it, and partly by contradicting thy ſelf.

One thing more thou doeſt befool thy ſelf with, and that is; In that thou in the firſt place ſaieſt, thou owneſt the words in my book, and yet haſt ſpent ſome four ſheets of paper to vent thy thoughts againſt them.

But peradventure thou wilt ſay; thoſe words that I owne are not thoſe that I ſpake againſt, but the other, To which I anſwer. There are many things in my book ſpoken of by me that are truth, which if you owne, you muſt leave profeſſing your ſelf a Quaker.

As firſt, That that man that was born of the Virgin Mary, called Jeſus, (I ſay you will not owne) that he in his own perſon, by himſelf without us, did compleatly bring in everlaſting life for us, by offering up himſelf once for all upon the Croſs.

Secondly, that Chriſt who wrought out redemption for his Children, did after he had wrought it out, go away from them, and not into them in his perſon.

Thirdly, that he ever-liveth, that very man to make interceſſion in his perſon, in the preſence of his Father without, untill the end of the world.

Fourthly, that that very man who did go away from his Diſciples into heaven, will come again perſonally the ſame man the ſecond time, and before him ſhall be gathered all Nations, and he ſhall judge them for their ſins; and take his to himſelf, who ſhall ſoul and body be with him to all eternity; theſe things, (I ſay) thou couldeſt not owne, though they are the truth of God. But leaving thee to the great God, who will give the according thy works, in this as in other things: I ſhall come to thy Anſwers to my Quaeries.

The firſt Quaery that I propounded is, if thou ſay that every man hath a meaſure of the Spirit of Chriſt within him, why ſay the Scriptures, ſome are ſenſuall, having not the Spirit. And when Chriſt telleth his Diſciples, of ſending p. 35them the Spirit, he ſaith, the world cannot receive it. Here in the firſt place thou haſt not onelyonly anſwered deceitfully, but haſt alſo corrupted my words, in laying down the Quaery, in that thou didſt leave out ſome words; for thou didſt lay it down thus: If thou ſaieſt that every man hath a meaſure of the Spirit of Chriſt within him, why ſay the Scriptures, Some are ſenſual, having not the Spirit, and Chriſt ſaith, the world cannot receive it. (Reader, compare them both together).

Now thy anſwer is, Some are ſenſual, having not tbe Spirit, becauſe they receive it not, and ſome cannot receive it, becauſe they believe not on him from whence it comes. Yet ſaieſt thou, The meaſure of the Spirit is given to every man to profit withall, as the Scriptures ſay: When there is no Scripture ſaith, a meaſure of the Spirit is given to every man to profit withall. But again, ſee here thy ſtrange confuſion. 1. To ſay, ſome have it not. 2. To ſay, every man hath it. But you would make a difference between having and receiving: but I tell thee, he that hath it hath received it, Gal. 3.2. and he that hath not received it, hath it not, Jude 19.

My ſecond Quaery was, What is the Church of God redeemed by from the curſe of the law? Is it by ſomething done within them, or by ſomething done without them? If you ſay, it is redeemed by ſomething that worketh in them, then why did the man Chriſt Jeſus hang on the Croſſe on mount Calvary, without the gate of Jeruſalem, for the ſins of his children? and why do the Scriptures ſay, That through this man is preached to us the forgiveneſſe of ſins?

The anſwer thou giveſt is, The Church of God is redeemed by Chriſt Jeſus, which is revealed in all believers. And Chriſt Jeſus wrought in them mightily; And it was he that wrought in them to will and to do.

This is plain Scripture, and the man Chriſt Jeſus (ſai'ſt thou) hanged on the Croſſe on mount Calvary; becauſe, they wickedly judged him to be a blaſphemer, and through their envy perſecuted him to death; becauſe, he bare witneſs againſt them, and as in their account he died, and hanged on the Croſſe for an evill doer. And this is one ground (at leaſt) why he hanged on the Croſſe, &c.

Ha friend? I had thought thou hadſt not been ſo much hardened; art thou not aſhamed thus to ſlight the death of the man Chriſt Jeſus on the Croſs; and reckon it not effectually for ſalvation, but ſaieſt, the Church is redeemed by Chriſt Jeſus which is revealed within. And to confirm it, thou doeſt alſo corruptly bring in two Scriptures.

The one ſaith, whereunto I alſo labour according to his working, which worketh in me mightly. By which words, Paul ſignifies thus much, That as God was witb him in the miniſtry of the Word, ſo did he alſo ſtrive according to his working which wrought in him mightily. What is this to the purpoſe? See Col 1.26, 27, 28, 29. And alſo, the other Scripture makes nothing to prove, that the Church of God is redeemed by Chriſt within, as he is within. OnelyOnly you muſt corrupt the Scriptures, and be transformed (though miniſters of darkneſſe) into an Angel of light, if you will do any miſchief.

And now, that thy anſwer is falſe, I ſhall cleerly prove. Firſt; becauſe thou denieſt, that redemption was wrought out for ſinners by the man Chriſt Jeſus on the Croſſe, or tree, on mount Calvary; when the Scripture ſaith plainly, p. 36that when he did hang on the tree,Pet. 2.24. then did he bear all our ſins there, in his own body.

And ſecondly, in thy ſaying it is redeemed by Chriſt within, by being within; when the work of the Spirit of Chriſt in believers, is to make known to the ſoul by dwelling within; which way and how they were redeemed by the man Chriſt Jeſus on the Croſſe. And this I prove farther, becauſe, when thou art forced to anſwer to theſe words. Why did the man Chriſt Jeſus hang on the Croſſe on mount Calvary, for the ſins of his Children?

Thou ſaieſt, becauſe they wickedly judged him to be a blaſphemer. Friend, I did not ask thee why the Jews did put him to death? but why was he crucified there for the ſins of his Children? But thou willing to cover over thine errour, goeſt on cunningly ſaying, and through their envy they perſecuted him to death, for an evill doer, This is one ground at leaſt, &c.

Friend, but that thou art aſhamed to own the Goſpel of Jeſus Chriſt, thou wouldeſt have ſaid, he was crucified there for the ſin of the world, and by his offering up of himſelf upon the Croſſe, he did for ever perfect them that are ſanctified. Nay, thou wouldeſt have ſtudied to exalt his dying there; firſt, by ſhewing what a ſad condition we were in without it; ſecondly, by holding forth the manifold and great priviledges that we have by his dying for us there. But thou art at enmity againſt the things of God, as is cleerly ſeen by thoſe that have indeed the Spirit of God in them, and are enabled thereby to diſcern you. And though you ſay, there is no other that can forgive ſin, nor the blood of any other that can take away ſin, but the blood of God. Yet thou denieſt, that the blood of him, who was, and is truly God as well as man, Chriſt Jeſus: I ſay, thou denieſt that his blood that was ſhed without Jeruſalems gates, doth waſh away ſin from the Saints of God: and cunningly (though not at this time uttered) concluding that the blood of God was ſhed for ſin on a Croſſe within. If it be not ſo, then call me lyar; but it will cleerly appear ſo to be in your anſwer to my third Quaery.

3. Quaery is, What Scripture have you to prove, that Chriſt is, or was crucified within you, dead within you, riſen within you, aſcended within you?

Thy anſwer is, There is no Scripture that mentions every of our names in particular. And thy Quaery (ſaieſt thou) is raiſed from a miſunderſtanding of us, ſo I judge. But Chriſt is within us, that we do dot deny, and he is the Lamb that was ſlain in the ſtreets of the great City, wich is ſpiritually called Sodom, and Egypt (mind Spiritually) and he is now riſen, and aſcended, this we know, and leave thee to receive a farther anſwer from them that are led by a ſpirit of deluſion.

Friend, how doeſt thou run about the buſh, ſeeking to ſcrable up an anſwer, but findeſt not a right one, and wouldeſt alſo fain hold out, that Chriſt is, or was crucified within, dead within, riſen and aſcended within; but ſeeing thou canſt not with or by the Scriptures give an anſwer; then ſeeing thy ſelf left of them, through rhe ſtrength of carnall reaſon, thou goeſt about this way. Is there any of our names made mention of in Scripture, or to that purpoſe, and would'ſt fain inferr from thence, that becauſe we have names, though not mentioned in Scriptures, therefore, Chriſt is and was crucified within, though not mentioned in the Scriptures. Friend, thy ſophiſtry deceivs thee.

p. 37The ſecond argument which is like the firſt, is this. He is the Lamb ſlain in the ſtreets of the great City, Spiritually called Sodom and Egypt. Now from the word (ſpiritually) thou wouldeſt willingly inferre alſo, that Chriſt is and was crucified within, dead within, and riſen within you, and therefore thou ſaieſt, mind ſpiritually. Friend, I may well mind thy ſpirituall wickedneſs, by which thou wouldeſt willingly cover thy hereſie, but it will not be. Though thou dare not ſpeak plainly in ſo many words, yet the thoughts of thy heart are made manifeſt, by the words that flow from thee.

Ah friend! that thou couldeſt but cloſe with the truth, and venture thy ſoul upon what was done by Jeſus on the Croſſe without the gates of Jeruſalem: for it is by and through that blood that was there ſhed, that we have redemption, Heb. 13.12. compared with Col. 1.20. and remiſſion of ſins Eph. 1.7. and 1 Pet. 2.24.

My fourth Quaery was, is that very man that was crucified between two theevs, whoſe name was Jeſus, the Son of Mary, is he the very Chriſt of God, yea, or no?

Thy anſwer is, Yes, he is the very Chriſt of God, which was before the world was, by whom the world was made, who was made manifeſt from Maries womb, and was perſecuted to death by the Scribes and Phariſees, in whoſe ſteps thou treadeſt, in asking ſubtill queſtions to inſnare the innocent, as they did. Read thy example (ſaieſt thou) and thy ſelf to be an enemy to God's Chriſt.

This anſwer is doubtfully given. I did not ask thee whether he was the Chriſt of God, that was before the world was; but I asked thee whether he was the Chriſt of God that did hang between two thievs on mount Calvary. Now I know, the Chriſt of God was before the world was; but thou art afraid to look upon him, as ſuffering on the Croſſe on mount Calvary, between two thievs for our ſins. But contrariwiſe, wouldſt willingly own him to be no otherwiſe, but as he was before the world, which thing is very dangerous; for he that doth ſo, doth lay aſide all things, that in his own perſon he did in the Fleſh, that he took from the Virgin Mary, as to juſtification and ſalvation; onelyonly ſuppoſing him to be but an example. and ſo beſpatters all his merit and righteouſneſſe by your falſe concluſions, which in his own perſon he accompliſhed for our juſtification.

And friend, hadſt thou not been afraid of thy ſelf, thou wouldſt have been ſo far from calling theſe my Quaeries, ſubtil Queſtions, that thou wouldſt have owned them, and have given a ſober Chriſtian anſwer to them, in ſtead of a railing accuſation. But it matters not, it hath but made thee ſhew thy ſelf the more, which peradventure for a time might otherwiſe have lien hid.

My 5, Quaerie was, Is that very man with that very body within you, yea, or no? To which thou anſwereſt: The very Chriſt of God is within us, we dare not deny him, and we are members of his bodie, of his fleſh, and of his bones, as the Epheſians were: they that are led with a ſpirit of deluſion, ſhall anſwer the reſt of this thy Quaery, if they will.

Thy anſwer is nothing to the queſtion; for I did not ask, whether the Spirit of Chriſt was in thee? (though I queſtion the truth of that). But I asked you whether that very man, with that very bodie, (or the bodie of Chriſt that was hanged on the Croſſe) be within you? But I ſee you are minded to p. 38famble, and will not anſwer plainly. But thou anſwereſt, ſaying; We are members of his bodie, of his fleſh, and of his bones, as the Epheſians were. This is nothing to the purpoſe neither; for it is one thing for a man to be a member of the fleſh and bones of Chriſt, and another thing to have the fleſh and bones of Chriſt within him. What, becauſe believers are members one of another, muſt they therefore be alſo one in another? No. Even ſo, though a believer be a member of the body, fleſh and bones of Chriſt; it doth not therefore follow, that Chriſt, fleſh and and bones is within him. But thou art loath to diſcover thy ſelf in plain terms, though thou art made manifeſt full ſore againſt thy will; for thou do'ſt here alſo, though very cunningly, ſignifie, that thou owneſt Chriſt no otherwiſe, but as he is within. And to own him no otherwiſe, is ſtill againſt the Goſpel and faith of the Apoſtles, who ſaid, they were abſent from him while they were at home in the body, or here below, 2 Cor. 5, 6.

My 6. Quaerie was this; Was that very Jeſus, that was born of the Virgin Mary, a real man of fleſh and bones after his reſurrection out of Joſephs ſepulchre, yea, or nay. The Scriptures ſay he was: And if ſo, then did that man go away from his Diſciples, and not into them, as the Scriptures declare; or did he with that body of fleſh go into his Diſciples, as ſome fond dreamers think.

Thy Anſwer is; What the Scriptures ſpeaks of Chriſt, we own to be truth, and own him to be what the Scriptures ſpeaks of him; and all men's imaginations of him we deny, and their falſe interpretations of the Scripture concerning him. And let the fond dreamers, who err in their thoughts, be reproved: for we dare own nothing, but what the Spirit of the Lord bears witneſſe of according to the Scriptures. And thus far I anſwer in the behalf of the Quakers: And let them that are led with a ſpirit of deluſion anſwer the reſt, which concerns themſelvs.

This anſwer hath ſome pretended fairneſſe in it. But yet we know you, that you can wreſt the Scriptures to your own deſtruction; and that is clear, in that though you ſay you own him as the Scriptures ſpeak of him, yet you deny him as the Scriptures ſpe…k of him in part. And if at any time you plead one truth, it is that you might by your corrupt dealing with that, claſh again another; as for inſtance:

You profeſſe you own Chriſt within, but withall, with that doctrine you will ſmite againſt the doctrine of Chriſt Jeſus in his perſon without, and deny that, though that is a truth, as is alſo the other.

2. You do uſe that truth of the reſurrection of Saints from a ſtate of nature, to a ſtate of grace, to fight againſt that truth, of the reſurrection of the bodies of ſaints out of their graves; together with other things that I might add, as your holding forth the interceſſion of the Spirit of Chriſt within, in oppoſition to the interceſſion of Chriſt in his perſon without in the heavens. Which things being thus done, they ſhew forth a great deal either of ignorance, or preſumption, knowingly to fight againſt the truth. And in this that thou anſwereſt ſo generally, and not particularly to the queſtion, it is evident, that thou doeſt not plainly declare thy minde, but doeſt keep that in thy boſome which thou dareſt not manifeſt to the world.

My 7. Quaerie was; Hath that Chriſt, that was with God the Father before the world was, no other body but his Church? If you ſay, No; as it is your wonted p. 39courſe: Then again I ask you, What was that in which he did bear the ſins of his children? If you ſay, in his own body on the tree. Then I ask, Whether that body n which he did bear our ſins, was, or is the Church of God, yea, or no? Again, if you ſay he hath no other body but his Church; then I ask, What that was, that was taken down from the Croſs? But here thou putteſt a ſtop to the reſt of my words, with an &c.

Thy anſwer is, In this thou haſt not onelyonly quaeried, but ſlandered; therefore thy ſlander (ſaieſt thou) I do remove. It is our wonted courſe, ſaieſt thou, to ſay, that Chriſt hath no other bodie but his Church. Thou art here a falſe accuſer. But we ſay, the Church is Chriſt's bodie; and it is ſufficient for ſalvation to know Chriſt Jeſus to be head in us, and over us, and our ſelvs to be members of his body, which thou ſaieſt, is his Church. And what thou intendeſt by making ſo many foldings in one quaery, ſaieſt thou it may be judged it is to inſnare; and in that thou anſwereſt, thou anſwereſt thy ſelf for us in ſome things, that thou mighteſt have a further ground to lay a deeper ſnare; we do deny thee and thy ſpi it, and ſee thee to bee onelyonly feeding in thy imaginations upon the report of things, without the life: And thy Religion ſtands in Diſputes and Controverſies, and Quaeries, and many words. But our Religion ſtands in the exerciſe of a pure conſcience towards God, and toward man; whether we ſpeak, or be ſilent: Theſe are thy words.

Anſw. Now in my Quaery thou ſaieſt I ſlander, in that I ſay, You Quakers allow of no other body of Chriſt, but the Church of Chriſt; yet doeſt thou not clear thy ſelf at all, onelyonly thou wouldeſt ſay ſomething to dazle the eies of the ignorant. But friend, if thou wouldſt have made it appear that I ſlandered, in ſaying, you own no other body but the Church; you ſhould have ſaid, Yes, we do own this, That Chriſt hath a body that is now in glorie, aſcended from his Diſciples, according to the Scripture, Act. 1.3. compared with ver. 9, 10, 11. But thou doeſt onelyonly fling up a few words into the air, that thou mighteſt thereby puzzle thy ſimple Reader. But I bleſſe God, for my part I do ſee thee, that thou doeſt like a beguiled man, ſeek by all means to beguile others. And whereas thou ſaieſt, It is ſufficient to ſalvation, to know Chriſt Jeſus as head in us, and over us. To this I anſwer, whatſoever thy meaning is by theſe words, yet there is none ſhall be ſaved, but thoſe who through the mighty operation of the ſpirit of Chriſt, are inabled to applie what the man Chriſt Jeſus the ſon of Mary hath done and ſuffered, and is now a doing for ſinners and ſaints, (and for him) in the preſence of his Father, now aſcended in his body of fleſh and bones, from his children which are alive in this world. I ſay, there is none ſhal be ſaved, but thoſe that are thus eſtabliſhed, or ſhal be ſo, as is clear from theſe (1 Pet. 1.18, 19. & 2.24. & 3.18, 22. & 4.1. 2 Pet. 1.17. Heb. 7.24. & 10.7, 9. & 7.24, 25. & 13.12. 1 Tim. 2.5.6. Eph. 1.7. Act. 12 37, 38, 39.) with many other Scriptures. And again, when you ſay, I anſwer you in ſomething, if you mean, that the body in which he did bear the ſins of his children, is his Church (for that is partly my Quaery), then do I ſay, that your doctrine is deſperate and diveliſh; and you do thereby undervalue the death, blood, reſurrection & aſcenſion, interceſſion and ſecond coming again of that man for ſalvation: and therefore for a better ſatisfaction to all who may read your book, I intreat you to anſwer, Did he bear our ſins in that body which is his Church, or did he bear our ſins in that body that did hang on the Croſs on mount Calvary? Anſwer plainly I beſeech you.

p. 40And now friend, paſſing by the reſt of thy bawlings, I ſhall come to thy ſeveral Quaeries, and ſhall anſwer to them in the ſimplicitie of my ſoul, not laying down any doubtful expreſſions, but in all plainneſs, and not as you do; for the better underſtanding of them, by thoſe that read them.